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• Title: Memória e Amor
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  • ele dedicou seu requintado trabalho como arquiteto, escultor e pintor - ter sido
  • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
• Title: Evil and Spiritual Science
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  • faculties of knowledge. Such a thinker was Jakob
  • obstacles on his/her path. The most difficult hindrances come
  • develop inner faculties because of the law which must be valid:
  • garden”; he/she could not develop those faculties that
  • difficult the concepts become, as we near the spiritual world.
  • alongside the physical world. Then why do the human faculties
  • should penetrate into cultural development for the salvation of
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • Popular Occultism
  • Popular Occultism
  • Occultism, the wisdom of
  • the elementary part of occultism. To-day it is not possible to teach
  • more. The faculty of spiritual vision develops through an inner schooling.
  • fact. In the ancient Hebrew religion, the occult word “I”
  • was a solemn cultic moment. The whole congregation waited for the utterance
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • Popular Occultism
  • Popular Occultism
  • In occultism we say: Upon
  • them. To speak of morality in the occult meaning, does not mean to preach
  • rightly said: It is easy to preach morals, but is difficult to establish
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • Popular Occultism
  • Popular Occultism
  • from the astral body and the Ego. In the occult meaning we therefore
  • to his senses, his life in Kamaloca will be long and difficult. Ordinarily
  • of the senses. In the case of suicides this will be most difficult of all,
  • extent at least. This was a training Occult Schools. The whole trend
  • of life was changed in Occult Schools. The essential thing there was
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • Popular Occultism
  • Popular Occultism
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • Popular Occultism
  • Popular Occultism
  • occult disciple, or even of an initiate.
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • Popular Occultism
  • Popular Occultism
  • influence our next one by cultivating noble inclinations and feelings,
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • Popular Occultism
  • Popular Occultism
  • transformed by the Ego is designated by the occultists with the Oriental
  • Far more difficult than
  • far more difficult to permeate it. This impermeable quality of the etheric
  • An occultist must not only know
  • the etheric body. The occult disciple transforms his etheric body consciously,
  • so that he acquires the faculty of exercising
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • Popular Occultism
  • Popular Occultism
  • occult inner training, particularly with the difference between the
  • Occult research of man's
  • science. How does the occultist know of these long-past things? He knows
  • and was always known to occult investigation. It is important to bear
  • lived on the Atlantean continent, is a fact advanced by Occultism. Our
  • arbitrary). 4) From the occult standpoint, by taking the things described
  • to read the Bible literally and at the same time we gain an occultist's
  • had instead other highly developed faculties, for example the power
  • Nature than modern man and his culture was a higher one. There was a
  • still preserved in Occultism.
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • Popular Occultism
  • Popular Occultism
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • Popular Occultism
  • PATHS OF OCCULT TRAINING
  • Popular Occultism
  • PATHS OF OCCULT TRAINING
  • of occult schooling.
  • further west. This second culture is the ancient Persian one, whose
  • still further west, namely the Egyptian-Chaldean-Babylonian culture. Man's
  • agriculture, and so forth. The genius of the Dog-star, Sirius, was the one
  • special constellation. A fourth epoch of culture is the Graeco-Latin one. It
  • epoch of culture, of the fifth root-race belonging to the fifth age of the
  • earth. This is the Germanic-English-American culture; its chief task is the
  • quite different perspectives. The sixth epoch of Culture still reposes as a
  • seed in the East of Europe; it will be the carrier of the spiritual culture
  • The indications on occult
  • The occult training of India
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • culture, had basically faded away between
  • quiet note, for much of Greek culture was still alive in him. It develops then with particular
  • vehemence in the Roman culture within which it had been prepared long before Aristotle, and,
  • a particular culture, or the first hints of it, was being prepared alongside that which lived on
  • was a highly spiritual culture which arose from an inner perception living pre-eminently in
  • within this occidental culture, the way of thinking which comprehends primarily what takes place
  • out with full force in the Middle (or Central) culture. Thus we can distinguish between the
  • Eastern culture — the time in which the 'I' is first experienced, but dimly — and the
  • Middle (or Central) culture — primarily that in which the 'I' is experienced. And we see
  • during the development of all that can originate out of this I-culture.
  • We then see how, within the I-culture of the
  • this I-culture. For what is it that arises through Kant? Kant looks at our perception, our
  • Central culture in which the 'I' came to full consciousness, to an inner experience — was
  • involved with the culture of Central Europe — that which is now the culture of the West.
  • This came to meet him in the person of David Hume and it was here that the culture of the West
  • [of this culture]
  • lie? In the oriental culture we
  • express themselves, spread out, in imaginative pictures. In the Western culture we find that, in
  • the human being of the Western culture the 'I' is already below this sphere. It is below
  • the Central region of the earth's culture still set itself against this with all force in Fichte,
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• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • You see, this is why it is so difficult to speak
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • imaginations, put into practice in present cultural development what these beings introduce. If
  • From the Roman culture, and even already from the
  • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
  • culture when one considers at first that all three branches of human experience — the
  • Western regions to begin with, is that Roman culture spreads as a sum-total of people towards
  • culture —what took shape, that is, through the intersection of these two lines (see
  • culture embodied in a language — it dissolves into it, assumes it. It grows into this
  • Latin, culture. Thus, in a certain respect, in so far as Western humanity is submerged in the
  • lived on as Puritanism and the like but which had no connection with the real world culture. We
  • would really be cultivated. We could then imagine that, in such a crude way, some individual
  • cleft is nevertheless there. It is difficult to find a bridge between the style of Part One of
  • — something one does not allow to be touched by outer culture.
  • colour, revealed through colour, what has inspired and worked through different human cultures
• 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
  • Thus, in a later phase of European culture, there
  • modern people, in the culture of ancient Greece. Goethe also strove towards this Greek element.
  • imbues itself with reality only with great difficulty. It was this semblance-nature of Central
  • intimate context what exists in a less refined form in external culture at large. A crude
  • spiritual-scientific culture which not only wishes to enter, but must enter, the world
  • today still has an extremely difficult task getting through. And everywhere those who wish to
  • Contributions to German Cultural History,
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • faculties in his soul which enabled him to achieve a relationship to nature — a
  • idea of the faculties rising up out of the human soul that are higher than the faculties
  • concerned with daily life. Although in olden times these faculties arose from the soul in a
  • dreamlike way, they were nevertheless faculties different from those of everyday life and it was
  • faculties that people tried to probe to the depths of the
  • knowledge of their culture, perceived a spiritual element in all the manifestations of nature;
  • culture was retained as a heritage from the ancient Orient. And when people still had this last
  • Europe. European thought and culture was, as it were, closed off from access to the Orient. But
  • dialectical-legal aspect. The economy was a minor element in the ancient theocratic cultures
  • money was gradually lost and the dialectical-legal culture spread in Europe as a kind of economy
  • element grew up in a kind of agricultural economy based on barter, and it was only when
  • forgotten; spiritual culture could be forgotten, but machines would remain. They would simply be
  • they can become free. They have to develop a faculty that has absolutely nothing to do with
  • faculties that stand in a relationship to nature, he is not free. If he tries to flee into the
  • faculties that have nothing to do with either knowledge or practical life, like pure
  • intelligence, he can appropriate freedom to himself in the course of cultural development. It is
  • precisely through a faculty like the intellect, which does not stand in a relationship to the
  • other, can perceive what role must be played by cultural life; how cultural life must give
  • economic life its configuration. This can only happen if the cultural life is independent, when
  • declare spiritual science a heresy. This is what makes difficulties for our Anthroposophical
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • inborn faculties of such a nature that they were able to come to this instinctive perception. Out
  • The inborn faculties based on the action of the
  • to many difficult conditions. Take the fact that the existing accounts concerning the Mystery of
  • which a faculty of vision, of supersensible perception, is again being prepared. It is the wish
  • of spiritual science to prepare for this faculty which humanity must take hold of again. Not the
  • faculty. But this new vision is rising up as a necessity which must take hold of humanity. And it
  • is into this faculty of vision that a true comprehension of the Mystery of Golgotha can shine
  • whole human nature during the ancient oriental culture. Those who worked out of the Mysteries
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • culture of Middle Europe, as we have come to know it in recent weeks, will be wedged.
  • Occult Science
  • Occult Science
  • now I am preparing myself to take spirit-self into it in the next, the sixth, culture-epoch. I
  • culture, people are still not able to solve the riddle of man. Man is missing from what can be
  • as a cosmic being. Out of all that modern culture — this much-praised, idolized culture of
  • spiritual science may not be hostile towards Christianity, but is culturally valueless. And then
  • comes the really good bit: spiritual science, he says, is culturally valueless for telepathy will
  • Occult Science,
• Title: Abbreviated Title: Lecture I:
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  • culture. Above all, it is a question of living with conditions which are in
  • take hold of the life of culture.
  • concern themselves with something which is not, so to speak, the culture of
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • thought, and that, for the mind cultured through Spiritual Science, the
  • active development. Hence, we find that the first three cultural
  • deciding point came with the fourth post-Atlantean cultural period in
  • the progress of man, and in our fifth post-Atlantean cultural point we
  • faculties, because our psychic-Spiritual is reflected on our physical
  • subject, we know why we cultivate Spiritual Science. We then know that
  • culture has brought us. This Ahrimanic culture can do nothing but pass
  • over into the future new evolution, anything of this old culture!
  • they may appear to be. The culture of Spiritual Science demands deep
  • It is difficult to
  • implant the germ of Spiritual Science into all our cultural impulses,
  • carry this in us, — this earth culture. It is therefore not
  • culture.
  • that all the Spiritual culture that men can attain here will form the
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • becomes still more difficult. Other things will emerge that bring new
  • perfected culture of wisdom and knowledge, but that the depths of the
  • point life was grasped — the ego-culture appeared
  • effects of Latin culture, European humanity would in a sense have
  • Latin culture; then the whole population would have dried
  • of the old Romans, and the Latin culture had gone on working in them,
  • blood absorbed the withering Latin culture. If the population had
  • call: Configuration and Speech, and in particular the faculty to see
  • last relics of the drying-up Latin cultural knowledge. Charlemagne
  • It lives on as life within the Latin culture. That is the true state
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • special occult training, a man can be clear that during sleep he was
  • fact to be known from many occult perceptions. This is the fact that
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • My dear friends, it is really difficult in our time
  • difficulty of being understood among the individuals whom we
  • cultural streams, the various world-conceptions and feelings which
  • in the first place a great difficulty which has sprung from the
  • Therefore it has been very difficult for
  • This then is the difficulty, as well in
  • Occult Science
  • When you call to mind the Moon evolution as described in my Occult
  • Occult Science
  • from the Mystery of Golgotha. It is very difficult today to make
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • even if difficult. So what does Lucifer want? What do these Luciferic
  • although it may be difficult to attain; for all that is contained in
  • intensely difficult to gain a living grasp of the cosmos in place of
  • Occult
  • the passages there) that it is difficult to form a picture of the
  • true occultist as we know has no other desire than to make valid that
  • it was a great question among occultists as to whether they should
  • watch when it is a matter of fostering and cultivating this sublime
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • to become manifest. Certainly, this is difficult. For truly,
  • is also difficult for the human being, when he detaches himself as
  • Occult
  • board.) It is difficult nowadays for a man to picture it because he
  • wants to give the red a boundary. It was not difficult like this for
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • faculties of perception.
  • special reference has always been made by all occult schools to this
  • human head occultly, one must not draw it so, but in the negative,
• Title: World Downfall and Resurrection
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  • For anyone who would read my Occult Science as he
  • reasoning faculty. Until that time, all knowledge and all
  • that is why it is so difficult for us today to understand the
  • Christian Church were fighting. So difficult was it for the
  • growing faculty of human intellect to understand this teaching
  • difficult to realise that in the first centuries of Christendom
  • namely, by the application of those faculties and forces which
  • culture was brought to light once again and is still being
  • offered to human beings in the form of education. Greek culture
  • — which he himself found difficult to under' stand
  • — was drawn from the Mysteries still cultivated in
• Title: Lecture: Philosophy and Anthroposophy
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  • world, first develops in the soul faculties not yet evident in ordinary
  • consciousness and science. The development of these faculties renders this
  • unbiased, we cannot avoid finally encountering the difficulty experienced
  • devote all suitable faculties to the pursuit of Natural Science is a sound
  • faculty. Intuitive vision disappeared and the wisdom of the Mysteries was
  • through inner vision (if they still retained this faculty) or through
  • tradition, and applied to it the newly evolving faculty of rational
  • difficult nowadays to speak of these things purely objectively, than
  • Nature herself, instead of exercising the faculty of observation, it was
  • which it can only with difficulty extricate itself. This philosopher is
  • patience to advance from concept to concept, and above all things cultivate
  • to work at this point, if we cultivate our thought so that it shall bear
  • inner faculties strengthens the soul to such an extent that the struggle
  • which is only concerned with the transformed faculties of perceiving and
  • from the outer world; they must solely grasp what the transformed faculties
  • faculty of conceptual thought connected therewith. The knowledge of true
  • shrink from transforming the faculties which in ordinary consciousness are
  • difficult for contemporary philosophy, for the latter derives its origin
• Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • facts about plants or animals, so that it is made difficult for children to
  • culture comes a pedagogy with a scientific, even a natural-scientific
  • cultivate this particular pedagogy, to have so to speak, an esoteric task
  • of education from the whole of the spiritual culture that is specifically
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • should develop. If our reverence grows, as we cultivate our connection and
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • is a difficulty here. As we may place too small or too large a weight on
  • meaningless, so meaningless that it is difficult to find common ground with
  • it than you would think. And then you will develop certain faculties which
  • consider certain things which are difficult for the children to overcome
  • feel then: there are many difficult things, but, for this or that teacher I
  • will do even the difficult things.
  • are matters which show us how we can overcome some difficulties in teaching
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • “Occult Science,”
  • “Occult Science,”
  • supersensible occult powers, but the same force that enables us to take an
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • at Berlin in October of 1909. They deal with the occult knowledge of the two
  • culture. These three currents flowed together in a concrete event,
  • taught to him in the words of today. An entirely different faculty had to
  • individuality, similarly as in us the faculties of thinking, feeling and
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • at Berlin in October of 1909. They deal with the occult knowledge of the two
  • “Occult Science an Outline.â€
  • same faculties were always there, which gradually developed from primitive
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • interest groups and have neglected to cultivate a generally human
  • — a kind of cultural commonality closely connected to
  • participate. One need really only consider how little the cultural life
  • cultural life of the ancient Hebrews, there were of course the scribes
  • concerned other matters than cultural life itself. And it should not be
  • with our eyes. It is actually rather difficult to point to what the dead
  • took yet another turn. Within French culture, among the Encyclopedists
  • respect. In recent years, for instance, German culture has frequently
  • god on earth. But it should be remembered that German culture had not
  • greater extremes arising from the same cultural life. If one then wants
  • to portray such a cultural life, then one has to do so as I did in
  • it is difficult — it is not actually difficult
  • Cultural World” contained in GA 23 and GA 189] which will be
  • or another individual of the need for cultural life to be placed on an
  • that need to change in our time. We should cultivate the devoted attitude
  • with all too many inherited notions. Reverberating through modern culture
  • consciously cultivated that we send down once again into subconscious
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • culture of the human spirit is founded. We would fain draw nearer to him,
  • themselves into cultural life as a whole, as into a great
  • all that is cultivated and achieved by the common spirit of
  • the development of the ancient Greek culture. What the Greeks
  • humanity. What precedes Greek culture, which is concurrent in a
  • human being in the time prior to Greek culture, we find that
  • culture of ancient Greece in which humanity holds the balance
  • turning point represented by Christianity and the culture of
  • is not difficult to imagine the tired atmosphere that lay over
  • see the ancient Greek culture, buried under rubble,
  • once again by Greek culture. For a spirit that had previously
  • moral-religious impressions, Greek culture may be said to have
  • integral to Raphael's innate faculties, what was not there in
  • Greek element. Doubly buried though Greek culture then was, it
  • Having been doubly buried, Greek culture waited, as it were, in
  • returning afterwards to the surface. This Greek culture was
  • resurrected Greek culture now brought it about that he was in a
  • higher culture of the human spirit is founded. We would fain
• Title: Leonardo's Spiritual Stature: Lecture
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  • difficult to bring the picture to a conclusion. But Leonardo
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • the difficulty of the subject itself, since the sources
  • second difficulty is that, in regard to what is magical
  • since for the most part we penetrate only with difficulty
  • to human nature. After an intellectual culture had
• Title: A Mongolian Legend
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  • (“Myths and Legends. Occult Signs and Symbols.” GA
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • proclaimed and of a tone-setting nature in the cultural life of
  • become aware that parallels can be drawn to modern cultural
  • represented by a prominent personality of modern cultural life,
  • development of German cultural life during the decades of the
  • his own “kingdom” within this German cultural
  • range of cultural life, a realm subdivided itself for Herman
  • cultural life, entering into this, it was always the essence of
  • evaluating everything in cultural life.
  • These were decades of struggle in German cultural life, decades
  • cultural life of Germany, while little was heard of Goethe. On
  • cultivate and carry over Goethe's ethos to a future time
  • Grimm stood somewhat apart in his relation to cultural matters.
  • the idea of viewing occidental cultural life as a whole in the
  • of western cultural life so as to reveal everywhere how human
  • However, something else has arisen in the cultural life of
  • transformed it artistically, who have utilized it for cultural
  • creative folk-phantasy at work in western culture — a
  • culture follow one upon the other, supersede each other —
  • cultures.
  • to that grandiose phenomenon of western cultural life, Homer's
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 1
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  • ruler or the rulers. It is very difficult to understand the feelings
  • Christian era because it is difficult nowadays to take account of how
• Title: Imperialism: Lecture 2
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  • a talent for cultivating platitudes existed and on the other hand for
  • surface; but what tsarism really cultivated appeared in its true
  • and the other areas dependent upon them, two layers of cultural
  • external purely literal platitudes we also have the cultural
  • the awareness of the necessity for renewal of spiritual/cultural life.
• Title: Imperialism: Lecture 3
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  • is good for me in order to counter this or that difficulty in life?
  • culture of secret societies, which are sated with empty symbols. But
  • and spiritual/cultural life is truly free, meaning that here in
  • when all the institutions responsible for cultivating the spirit,
  • that is, cultural life, are dependent only upon themselves.
  • a spiritual/cultural reality. The spirit will possess the possibility
  • platitudes this will be especially difficult though. For during the
  • platitudes. It is made difficult because those who live in platitudes
  • possible if the spiritual/cultural sector is allowed to develop
  • generation a new spiritual/cultural life appears on earth. It's
  • the cultivation of a true spiritual life must be poured into this
  • Above all, the desire for the liberation of spiritual/cultural life
  • spiritual/cultural life can create this empire.
  • It is difficult to believe that in the lands
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
  • contemporaries find the most difficult to understand, is this,
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
  • dear venerated friends! It is always difficult when you have a
  • difficult to lift out of the depth of our consciousness if we
  • “Occult Science”
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
  • bring them into present-day cultural conditions, into practical
  • cultural impulse, something which should only come into
  • expression in adults. As a result, because our entire cultural
  • When you go down from the general cultural point of view to the
  • dear friends, we don't want to be hostile to culture or become
  • itself could only lead to a definite decline of culture and
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
  • “Call to the German Nation and the Cultural World”
  • When we look back at ancient cultural development we find in
  • these old cultures, that factual thinking, in the sense as it
  • routine, cultivated out of the abstractions in these things,
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
  • Catholic church sacrament is difficult because those beliefs
  • Now it is difficult to say in only a few words what
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • The Impulse for Renewal in Culture and Science
  • The Impulse for Renewal in Culture and Science, and published in German as,
• Title: First Class, Vol. I: Lesson 1
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  • follow a difficult path in face of the opposition and
  • accompany us on the difficult path strewn with obstacles and
• Title: First Class, Vol. I: Lesson 2
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  • we will only be able to recognize what must be cultivated in
• Title: First Class, Vol. I: Lesson 3
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  • provides; in these times it is especially difficult to acquire
  • difficulties upon entering the spiritual world, because your
  • This is possible if one has cultivated such reverence for the
  • earth-lives, takes over, the person meets a great difficulty in
  • said about the difficulty in being able to to differentiate
• Title: First Class, Vol. I: Lesson 4
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  • is quite difficult, my dear friends, to just think about your
• Title: First Class, Vol. I: Lesson 5
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  • is more difficult for normal consciousness to understand light.
  • achieve freedom, it became ever more difficult for him to
• Title: First Class, Vol. I: Lesson 7
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  • was, so to speak, cultivated. Since Christmas anthroposophy is
  • not only cultivated, it is also carried out; meaning that
  • support anthroposophy. It is going to be very difficult and the
  • difficulties. They are not merely anthroposophists, they are
  • destructive in an occult movement. There must be no illusions
  • steer through all the difficulties which will assail
  • quote almost verbatim. And you can see that the difficulties
  • through the future difficulties.
  • Generally speaking, it is not difficult for a person to leave
  • from the occult language.
  • fifth post-Atlantean cultural epoch. According to the will of
• Title: First Class, Vol. I: Lesson 8
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  • The difficulty is only in the spatial relationships. And the
  • difficulty will be overcome.
• Title: First Class, Vol. II: Lesson 11
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  • follows difficult suffering which lasted more than a
• Title: First Class, Vol. II: Lesson 14
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  • An Outline Of Occult Science,
  • war can only be written about in an occult way.
  • difficult when the air's composition is not right and with
  • breathing difficulty, angst. Warmth is something in which the
• Title: First Class, Vol. II: Lesson 19
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  • With true occult matters it is really so. And
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • on the truly occult spirit of this School, the member assumes
  • spiritual-occult world unprepared.
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • occult axiom, which must be observed.
  • we are in an earnest occult School, in the real School of
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • it is the start of the occult act through which the verses are
  • — this is an inner occult law —, with the exception
  • childishly oriented towards sectarianism, that if these occult
  • because of these occult facts that the handling of the verses
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • This is not an administrative rule, but an occult arrangement
  • rule. In esoterica, everything is determined from true occult
  • is an occult law. And in the spiritual world there are laws
  • arbitrary rule, but one which obeys an occult law.
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • occult school that a real action precedes something like this.
  • is all based on occult laws. Because if anything falls into the
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • they must be burned. We must really observe the occult rules.
  • An occult rule is contained in all I have said and insist upon.
  • simply based on an occult law.
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • occult rule that must be strictly adhered to. For every act of
  • occult fact that esoteric matters are only effective if they
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • difficult decisions here or there, would no longer have stood
  • souls. It is this which makes it so difficult today to take a
  • understanding of the classes. The middle class has difficulty
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • spiritual life as in spiritual culture in the social organism
  • actual life of spiritual culture. This life of spiritual
  • culture, this spiritual life of the social organism has no laws
  • name ‘spiritual culture’ does not cover everything connected to
  • human labour and any spiritual cultural life lie at the
  • culture which is dependent on people's physical and spiritual
  • during these difficult times, addressed in the following way:
  • culture and independent state culture, which bring about in
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • difficulties have been experienced during its development, have
  • between them, how difficult understanding is; this failure to
  • other, and vice versa. For this reason, it is also so difficult
  • must have seen how even the most difficult, seen from other
  • classes as respectfully difficult, this has entered into the
  • variety of areas and this makes it so difficult to allow the
  • significantly. It is difficult to recognise it. It is difficult
  • then so-called “Society for Ethic Culture.” Here
  • ethic impulse and be propagated as ethical culture. If someone
  • proletarians and was introduced as culture appeared as mere
  • to spiritual culture must develop; as a second independent
  • so-called spiritual culture, all inclusive of what could be
  • life regarding spiritual culture, positioned on a communal but
  • spiritual faculties must have free evolutionary possibilities
  • cultural life in some or other damaging or limiting or
  • realize that spiritual culture can also include, for instance,
  • and difficult points in the modern proletarian's experience in
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • existence of this abyss which makes it so difficult for an
  • understanding of the difficulties when one looks for instance
  • really difficult to actually govern, and where one could still,
  • Here is something, I might say, like a difficult nightmare
  • of the difficult relationships of the present it has become
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • say: the Proletarian, the social culture has thus come about,
  • but within the proletarian feelings, within the social culture
  • is. In the future, it would not appear more difficult to know
  • difficult in future than to know that three times three is
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • souls a new culture, a new viewpoint was developing in the
  • order to the social organism, because the leading cultural
• Title: Lecture: Richard Wagner and Mysticism
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  • into the culture of the present and immediate future. It will begin to
  • faculty of spiritual sight to awaken in a man. When his higher senses
  • impulses in the culture of the peoples.
  • phantasy and clairvoyant faculties, of legend and myth. Nor should we
  • This wisdom was mirrored in the ancient clairvoyant faculties of man,
  • faculties, then he is a Mystic — in every domain of life. No
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • I HAVE said on many occasions that at the time when medieval culture
  • Thus when medieval culture was at its prime, it was realised that
  • culture. If one had suggested to a Greek philosopher of the Athenian
  • man could unfold higher faculties of knowledge and that by these means
  • Now a change took place in Western culture between all that lived in
  • of the highest faculties of Initiation-wisdom.
  • Greek culture, had spread over into Italy and still further into
  • giving any idea of their significance. Naturally it is difficult for
  • difficult to imagine that anyone capable of writing such absurdities
  • wisdom because it was still cultivated in many places during the first
  • passed on to those whose faculties of knowledge had reached the stage
  • This requisite of spiritual culture was recognised everywhere in
  • abstraction had crept into Roman culture, a spirit no longer capable
  • — was to perpetuate the essence of Roman culture, to establish
  • Beings. As Christianity began to find its way into Roman culture, the
  • wisdom was superseded by dogma in the culture of the Roman world. And
  • realised that Roman culture was rapidly falling to pieces under the
  • sometimes difficult to believe beneath what thick layers the history
• Title: Community Building
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  • encounters with others and describes how the 'reversed cultus' forms the
  • idealism. But the truth is that within our contemporary culture
  • the matters which create our difficulties are the various
• Title: Community Building
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  • encounters with others and describes how the 'reversed cultus' forms the
  • Therein lies the difficulty of mutual understanding between
  • that they possess them, though it is difficult at times to
  • obtain them. But these people shrink from difficulties in many
  • themselves established, have caused one difficulty after
  • another, and these difficulties have simply resulted in all
  • be aware: that the sources of these difficulties can be pointed
  • difficulties. For this reason, just here in connection with
  • “I assure you that it was difficult for me to decide to
  • give this advice. It was difficult for the reason that such
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • the cultivation of mind and soul that is needed. We must
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • cultural contents that had first been achieved in Asia.
  • only the culture, the civilization, has been transplanted
  • writings or Vedantic philosophy and other cultural
  • streams in Asia compared to European culture you have to
  • had fewer abstract concepts, a culture that found its own
  • the peculiar nature of Asian culture unless you look at
  • laid among them than in Asia for a culture in which
  • the Mystery of Golgotha, an advanced culture of soul and
  • the great culture which had grown out of the soul and
  • garbled translation of Asian soul and spirit culture.
  • advanced culture of the spirit in Asia was already to
  • culture. It is important to distinguish between the
  • essence from the oriental culture of soul and spirit,
  • cultural life. This European culture must provide for the
  • with more profound insight at what has become cultural
  • that in a cultural community which possesses treasures
  • I could mention; that in such a cultural community people
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • given in the mystery cult. This must of course sound
  • conditions regularly created through the mystery cult.
  • physical thrones. We must acquire the spiritual faculties
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • is made in cultural life to take a wider point of view
  • movement that has an effect in cultural life is based on
  • that go on today. The cultural movement I am speaking of
  • are in our physical bodies are faculties that govern the
  • between life before birth and our faculties of thought in
  • your faculty of thought. What you are thinking now, those
  • our faculties of thought. Having entered into my present
  • course difficult to rouse modern souls from their general
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • therefore be compared with the cultural and intellectual
  • mind and intellect, and the cultural and intellectual
  • the social organism; cultural life is the stomach, liver
  • cultural life, on the metabolism of the social organism,
  • economic life arises out of cultural and religious life.
  • cultural life and not the other way round. The socialist
  • the views, the ideas, the cultural life of humankind.
  • counterbalanced by what the cultural organism is able to
  • is not the cultivation of a philosophy full of inner
  • seriously distorted. It is therefore difficult to speak
  • spiritual or cultural movement it can be ignored. Now,
  • appeal for a Cultural Council [
  • feeling for the truth. It is very difficult to continue
  • across those spread-apart thoughts that are cultivated in
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • now been scientific evidence that Western culture is in a
  • culture, irrespective of the degree to which they even
  • using a fact from cultural history as an example. I have
  • furthering the decline of Western culture.
  • the one hand relates to the progress made in culture. It
  • brings progress in cultural and intellectual life we must
  • aspect of our cultural life today. The other aspect, the
  • is difficult. This is a threshold truth. We do not get
  • rather difficult to do this, and things really get
  • cultural life. If we understand what the present age asks
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • in thinking that these men had a special faculty for
  • difficult, but it is not what matters. What matters is to
  • That is what is so difficult about it. Things appearing
  • the old faculty of tearing themselves away that lies in
  • more right; in our present culture it is coming to be
  • anthroposophy is so difficult to understand. We shall
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • the faculties that would lead to freedom, and for that
  • is difficult to give an accurate characterization of the
  • Occult Science [ Note
  • souls. It is difficult to preach on life before birth;
  • section ‘state, cultural sphere, church’,
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • ancient oriental culture and you will find that the
  • wisdom of that culture took the form of representing the
  • essential point of ancient oriental cultures. Human
  • culture of the ancient Orient goes back to far distant
  • In that ancient oriental culture the whole of life on
  • instinctive, was also sublime. This culture then fell
  • culture as it essentially is today you will find that the
  • decadent culture but, as I said, the underlying trend is
  • instinctive culture with a marked emphasis on life before
  • originally was a sublime culture. The decline reveals an
  • another culture to consider the true nature of the human
  • death. It was left to a culture which I should like to
  • call the culture of the Middle. Historically this culture
  • culture of the ‘Middle’ or the
  • The culture
  • oriental culture I have described. The element that came
  • finally becoming the culture of Middle — came to be
  • a culture based on law, dialectics and intellectual
  • thinking. It came to be a culture not of visionaries but
  • of thinkers. This intellectual culture has a particular
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • difficult position that has arisen because of their inner untruthfulness.
  • nowadays that is is difficult to talk to them about these things. To show
  • difficult to describe but will nevertheless come to be the new Christ
  • earth life will provide the germ for faculties we shall have in future
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • indeed a cultural life of that kind, that would be
  • elements of the social organism: the cultural and
  • ] — undermine the whole of human culture. What are
  • difficulty is that within the movement that is to develop
  • Occult Science and read what it says about
  • in a new culture which will be of the spirit.
• Title: Problems of Our Time: Lecture I
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  • themselves to its culture.
  • to find the way back to the higher Hierarchies. The difficulty
  • so much the more difficult, is to seek this connection from out
  • “So difficult to understand,” people comment on all
  • of economic life, political or juridical life, and the cultural
  • difficulty of finding an aim of a spiritual kind, of even
• Title: Problems of Our Time: Lecture II
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  • evolution is clearly perceptible to anyone who has the faculty
  • Cultural Committee where present-day education was discussed
  • through a certain schooling to absorb Greek culture, and have
  • cultural life was such that only a small top-stratum shared in
  • the culture; the rest were slaves. In Greece no
  • and — even then in a supervisory capacity agriculture:
  • language, and when we take Greek culture and language into our
  • our cultural life is saturated with what we absorb from the
  • difficulties had shown him the much greater importance of a
• Title: Problems of Our Time: Lecture III
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  • present stage of culture, without such a consciousness men live
  • rooted in Eastern culture, shuns the connection with the
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • nothing of what we call cultural life, the life dealing
  • relation of our modern cultural life to the wide masses of the
  • culture. They had to be taken to the museums and shown what had
  • the spiritual culture and education of the ruling classes and
  • culture, and those who can actually enjoy it. Here there
  • was a vast cultural lie, and nowadays no benevolent mask must
  • at all! We have to say these things to show how the cultural
  • bring about the death of all culture. We must look not only
  • natural conditions, as is the case in agriculture. We have not
  • “It is all very difficult,” people reply when we
  • to reject it as difficult, and to prefer to play about with
  • with his faculties and talents at the work, not when he is cut
  • all his faculties. When this is no longer the case it should
  • who could in his turn by use of his faculties put it to the