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• Title: Lecture: Evil and the Power of Thought
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  • life. Whenever we were concerned to promulgate a world-conception and
  • of oneself in love to the world.” That is how he would put it,
  • — delight in the world and love for the world.
  • Greek civilisation set in. The old eastern world-picture,
  • surrounding world, and he had a special motive for giving over his
  • oriental wisdom, and in the world-conception that owed its origin to
  • “Turn your gaze outwards towards the world and endeavour to let
  • knowledge of the outer world and of the spiritual facts and beings
  • lying behind the outer world — simply by the strength of this
  • to penetrate into the spiritual worlds, they were now enabled to
  • different spiritual world; not only into his thoughts, but into his
  • — was introduced into the conventional world where Philistinism
  • times travelling about in the world accompanied by a younger person
  • of which I have spoken. The average man to-day is aware of the world
  • transformed reflection of the outer world, and takes it, perhaps, as
  • a special message from the divine eternal world. But this is not so.
  • self-knowledge is only the transformed outer world, which is
  • outer world. Here are the outer sense-perceptions. We link
  • physical body of man. In the outer world, matter is nowhere
  • matter is valid only for the outer world. Within the human being,
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• Title: Lecture: The Seeds of Future Worlds
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  • Worlds
  • memories of the impressions made upon us by the world, but that this
  • is as far as we can go. We receive our impressions from the world; we
  • into the outer world; the good man keeps it inside him. If it is
  • there is really nothing in the world that would not bring blessing to man,
  • experience in the external world. In the external world we see
  • seeds of future worlds arise. Then we, as men, take part there in the
  • coming into being of worlds.
  • instinctive vision. And then they looked upon a world where egohood
  • world every time we go to sleep. When we fall asleep, the Ego is dulled,
  • world where, to begin with, the ego-power, as it develops for human
  • doing acquired a power of vision into a spiritual world which is not
  • composed of atoms and molecules but of spiritual Beings. This world
  • also in other parts of the world, is living in the decadent stages of
  • this yearning to reach the world behind the sense phenomena; while
  • memory-mirror or behind the tapestry of the world of the senses. And
  • these worlds. He must do so, if Christianity is again to become a
  • round about him on the world, and uses the combining faculty of his
  • comes to the point when he could say: “The world is permeated
  • thoughts; they are in reality the thoughts of the world. If I follow
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• Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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  • here, from birth to death, and in the spiritual world, from death
  • and death, man only has a conception of the external world. But
  • are turned to the things which surround us in the world in which
  • we live from birth to death, then the world appears to us as a
  • us when looking out into the world, it is an illusion which
  • the present epoch we were not able to experience the world as an
  • development of freedom is only possible in the world of illusion.
  • reality the world which we experience may be compared with the
  • the world which we experience may be compared with the images
  • world which we perceive is a semblance, an illusion. But the
  • world. He is woven into it only in regard to his perception,
  • death, man lives in a real world unknown to him, one which cannot
  • be experienced within a world of pictures, of semblance. When we
  • way say that man was surrounded only by a world of semblance. Of
  • course, everything which man saw in his own way as the world's
  • manifestation of a spiritual world. This spiritual world then
  • divine spiritual world, but the divine spiritual vanished from
  • order that he might discover freedom in this world of semblance.
  • Man must therefore find freedom in a world of illusion; he does
  • not find it in the world of reality which completely withdrew to
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• Title: Fundamental Impulses in the Mysteries of Ancient and Modern Times
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  • civilisation. In my days, when a world-conception had to
  • be brought into the world, so that deeds and social life may
  • the world, into love.
  • original element of pleasure, joy, love of the world and
  • towards the world, even in the manifestations of decadence to
  • enlightened world-conception of the ancient East, for it really
  • in the world around him. The ancient Oriental culture was
  • him as world, and he felt particularly induced to devote
  • himself to the world with all his inner being. What weaved in
  • this old Oriental wisdom and in the conception of the world
  • the world. Even the Mysteries — you can gather it from
  • the world, try to approach what lies hidden in the depths of
  • the world's manifestations,” this could be taken as a
  • different elementary formation of the Western world. What these
  • shape of outer knowledge of the world, and knowledge concerning
  • world, this enabled them now to penetrate deeply into what is
  • of the West as an acquisition gained by contemplating the world
  • really quite an influence in the world outside. But it is no
  • differently-organised spiritual world, not only in thoughts,
  • this narrow-minded world, this narrowmindedness into
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• Title: Cosmosophy 1: Lecture I
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  • "The modern, materialistic world conception is a product of fear
  • Whenever we were to promulgate a world conception, allowing
  • complete giving of oneself to the world, that then could be
  • the world and love for the world.
  • the ancient Greek culture. The ancient Eastern world
  • being as the world, and he had a special Inducement for
  • giving over his entire inner being to the world. It was
  • wisdom and in the view of the world that owed its origin to
  • outward toward the world and try to let that approach you
  • virtue of the geographical conditions of the Western world
  • Asia, had acquired knowledge of the outer world —
  • outer world — simply through this, they were now able to
  • spiritual worlds, was now enabled to penetrate into man's
  • “foreign” spiritual world, not merely into his
  • introduced into the ordinary world where pedantic human
  • more ancient times traveling about in the world accompanied
  • human being today is aware of the world around him by means
  • into his own inner being .Basically this is the world that
  • transformed mirror-image of the outer world and takes it,
  • perhaps, as a special message from the divine, eternal world.
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• Title: Cosmosophy 1: Lecture II
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  • "The modern, materialistic world conception is a product of fear
  • impressions of the world. We gain experience of the world,
  • world; the good man keeps it inside him. If it miscarried
  • nothing in the world that would not, in its place, have a
  • world. In the outer world we see things materially.
  • this very source of destruction the seeds of future worlds
  • being of worlds.
  • vision. They beheld that world in which egoity cannot hold
  • world every time we go to sleep. There the egoity is dimmed,
  • because beyond the tapestry of the senses lies the world
  • existence, has no place at all. Hence the world conception of
  • vision into a spiritual world that is composed not of atoms
  • and molecules but of spiritual beings. This world was present
  • for the ancient Oriental world conception as visible reality.
  • other parts of the world, is living in the decadent stages of
  • development of this inner yearning to reach the world behind
  • either the memory-mirror or the tapestry of the world of the
  • more a consciousness of these worlds. He must acquire a
  • consciousness of these worlds if Christianity is again to be
  • beholds the world all around and uses the combining faculty
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• Title: Cosmosophy 1: Lecture III
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  • "The modern, materialistic world conception is a product of fear
  • Knowledge of the Higher Worlds and its Attainment.
  • Knowledge of the Higher Worlds.
  • that may be made of the spiritual world, because people lack
  • awaking a whole world appears before the soul. As quickly as
  • whole world that appears before the soul and that is indeed
  • presence of mind, what confronts the soul is a whole world of
  • observe this world with the same calm and self-possession
  • Nevertheless, this flowing thought world is there and is
  • — of being placed in a world that is thoroughly a world
  • of the outer world, which can form in you from the sense
  • which we develop in our association with the sense world. I
  • perceive what is weaving in the outer world in this dreamlike
  • the world of feeling. What feeling is takes place between the
  • feel sympathy or antipathy with the world, or whatever
  • our feeling life, streaming into the outer world. One then
  • placing our whole organization into the outer world, willing becomes
  • it is a world of thought. If one can study it more accurately
  • with an inner grasp that we are woven out of the world of
  • sum of will impulses out into the purely spiritual world in
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• Title: Cosmosophy 1: Lecture IV
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  • "The modern, materialistic world conception is a product of fear
  • the world from two sides, as it were: when he is active from
  • within the world, in order to be able to give all this a sort
  • the animal world, we find in the animal world a consciousness
  • descend to the plant world we find there not the same sort of
  • in the plant world is of essentially the same nature as what
  • willing actually prevails over the whole plant world. The
  • event of the world as what takes place in the mineral
  • aware of the mineral world around him and seeing the minerals
  • Knowledge of the Higher Worlds and its Attainment,
  • into a world that lives in imagining, whose activity is
  • world that is first experienced above the human being, this
  • weaving world, this self-imagining world. What is woven in
  • conception and birth into this physical world from the
  • spiritual world, this we find only as a fragment, as
  • something cut out of this weaving, self-imagining world. That
  • world which is the self-imagining world finally dismisses us,
  • have this universal thought-weaving of the world (
  • the world through our birth. The thought-weaving of the world
  • world, and then they work in us with the help of the etheric
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• Title: Cosmosophy 1: Lecture V
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  • "The modern, materialistic world conception is a product of fear
  • through birth into the earthly world from the soul spiritual
  • world. It is necessary for one to imagine that what we
  • can call world thoughts. That is not the case, at least not
  • which are kindled through the outer world, have their life in
  • sense world itself today, however, the fact is that we do not
  • the etheric world when the human being enters existence
  • fact that what constitutes man's world of feeling descends
  • experiencing something of the world through sense impressions
  • and thus forming a sensory world conception, in working over
  • therefore into that world which is not encompassed within the
  • sensory, for this world that is not encompassed within the
  • It is experienced in intercourse with the outer world, in
  • encounter with things in the outer world. What goes on
  • world becoming. He thus stands within it. These things are
  • about the surrounding world. By reason of the present
• Title: Cosmosophy 1: Lecture VI
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  • "The modern, materialistic world conception is a product of fear
  • confronts us as a self-contained being in the world between
  • understands the mineral world through this mineral
  • were, to spread itself out in the world. It strives to become
  • condition and live out their life in the world of dreams. The
  • world of thoughts is woven between birth and death. In going
  • would like at least to set up these two worlds; on the one
  • in the spiritual world — that it not only comes from
  • inscribed from outside, as it were, by means of the world
  • today it is exactly this that provides the keynote for world
  • over the world. Then, after the Midnight Hour of Existence,
  • increasingly one with the world. He hardly distinguishes
  • himself from the world. Expressing myself figuratively
  • this is not the world, this is the human being. A
  • that if we take the seemingly quite complicated world that
  • the world with its soul and spiritual elements, it is indeed
  • as complicated and is different from the world outside only
  • death our world is what lies outside our skin; what is within
  • human world, the inner being of man, is his body, soul, and
  • There man is, as it were, the world. Up to the Midnight Hour
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• Title: Cosmosophy 1: Lecture VII
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  • "The modern, materialistic world conception is a product of fear
  • being to the spiritual world, and this relationship has in
  • because essentially its content is the mineral world with its
  • human being makes his way in the world through which he
  • earthly evolution that the mineral world has been added to
  • Science. The outer, mineral world is, therefore, bound up
  • first appears to us as world body, we understand it very
  • imperfectly. The earth as world body, as it were, is a being
  • human being through the soul world.
  • constitutes the period of his passage through the soul world.
  • after death man completes his passage through the soul world
  • is, the thought world, which is related to what is mineral.
  • It is actually the case that this thought world borne by man
  • the world of human consciousness in the middle period between
  • relationship between the human being and the world about
  • world is knowledge of man, and knowledge of man is knowledge
  • of the world.” This relationship reveals itself here in
  • following death. When we look at the plant world, we see
  • that he never actually came quite fully into the world. He
  • came to the world as a painter, but never became one. He then
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• Title: Cosmosophy 1: Lecture VIII
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  • "The modern, materialistic world conception is a product of fear
  • Now, the moment we approach this physical world with the
  • mineral world, in which the plant world is immersed,
  • with no dead mineral realm, and a plant world that is not
  • death. Then we look back on a picture-world, which is also a
  • world of weaving thoughts. This picture-world is the true
  • between the world of the plants and that of the animals.
  • ourselves the plant world of today, which develops only life;
  • substance resembling that of the present plant world but
  • seed a future world planet with its lowest realm being a
  • death, a second realm of this future world planet will be
  • as the passage through the soul world. There I have described
  • how in this soul world after death human experiences undergo
  • through the soul world after death, and, from the very way in
  • disappearing in the world, that what man has been bearing in
  • through the human soul world after death. Then you will say
  • that if the passage through the soul world is described in
  • were, by the universal world environment and becomes the seed
  • astral body, rises into the world of spirit and in the world
  • spiritual outer world. To be able to describe this at all, I
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• Title: Cosmosophy 1: Lecture IX
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  • "The modern, materialistic world conception is a product of fear
  • relationship to the world, a relationship that he is seeking
  • our gaze to the spiritual worlds. For, in fact, playing into
  • future worlds. In fact, what will be formed in the world's
  • surrounds him in the world in the same way as things
  • the human being in feeling is just what the world today
  • to the outer world only by outer methods. Let us assume that
  • worlds? One cannot arrive at such a view, of course, with
  • possible to relate to the world, in relation to one's inner
  • a theory or a theoretical world view, but it gives the human
  • soul, and body within the entire evolution of the world and
  • around in the world who do not know what to do with
• Title: Cosmosophy 1: Lecture X
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  • "The modern, materialistic world conception is a product of fear
  • however, that the world of sense perceptions breaks upon
  • awakening, when you open your senses to the outside world,
  • outside world through our sensory pictures and through all
  • put forward our physical body to meet the outer world. This
  • constituting only the seed for further worlds, but it does
  • or sat together, as we experienced the world with him. One
  • cultured, world today, is something that is obliterated upon
  • he in turn is connected to the world itself, we can acquire
  • world conception of civilized humanity had reached a
  • speaks of something divine-spiritual in the outer world,
  • world according to what lies within him. Then, of course, in
  • meant to illustrate how splendidly advanced the world of
  • “The ancients believed that God created the world. We
  • formed; rather, they had formed a world view that was in fact
  • not see the world described like our human mental images from
  • outward. Never will one be able to describe an outer world as
  • perceives the world in color through his sense of sight, so
  • he also perceives the world in warmth through his sense of
  • perceived in the life of the world really cannot be pictured
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• Title: Cosmosophy 1: Lecture XI
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  • "The modern, materialistic world conception is a product of fear
  • spiritual world, between death and a new birth. We explained
  • the outer world. What kind of view is this, however? It is
  • the world appears to us as appearance, as semblance. We can
  • when we look out into the world, however, it is an appearance
  • not to perceive the world as appearance, if he could not
  • development of freedom is possible only in the world of
  • reality the world that we experience may be compared with the
  • man's world of perception is also appearance. The human being
  • is not completely woven into the appearance of the world. He
  • is woven into a world of appearance only with his perceiving,
  • and death, the human being lives in a true world that he does
  • only within a world of pictures, of appearance. When we
  • world of appearance. Everything that the human being saw in
  • his own way as the world's spiritual background spoke through
  • manifestation, of a spiritual world. This spiritual world
  • experienced as the manifestation of a divine-spiritual world,
  • might discover his freedom within this world of appearance.
  • The human being therefore must find his freedom in a world of
  • appearance; he does not find freedom in the true world, which
  • Maximum number of matches per file exceeded.