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  • Title: Memůria e Amor
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    • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experi√™ncias no mundo espiritual. A partir das minhas duas √ļltimas palestras aqui, voc√™s ter√£o percebido que as experi√™ncias da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experi√™ncias de um homem s√£o todas mediadas por seu corpo, seja o corpo f√≠sico ou o corpo et√©rico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corp√≥rea. Poder√≠amos facilmente imaginar, por exemplo, que o pensar √© um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, n√£o se relaciona a exist√™ncia em um corpo. Em certo sentido, √© assim. Mas espiritualmente independente como o pensamento humano √©, ele n√£o poderia seguir seu curso aqui na exist√™ncia terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma compara√ß√£o que usei muitas vezes aqui em ocasi√Ķes semelhantes. Quando um homem est√° caminhando, o solo em que caminha certamente n√£o √© a parte essencial de sua atividade ‚Äď a parte essencial est√° dentro de sua pele ‚Äď, mas sem o apoio do solo ele n√£o poderia obter √™xito.
    • Ocorre o mesmo com o pensamento. Em ess√™ncia, o pensamento certamente n√£o √© um processo cerebral, mas sem o suporte do c√©rebro ele n√£o poderia ter seu curso terrestre. √Ä luz dessa compara√ß√£o, obt√©m-se uma concep√ß√£o correta da espiritualidade, bem como das limita√ß√Ķes f√≠sicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena n√£o h√° nada no homem que n√£o dependa do corpo como sustento. Carregamos nossos √≥rg√£os dentro do corpo - pulm√£o, cora√ß√£o, c√©rebro e assim por diante. Com sa√ļde normal, n√£o temos percep√ß√£o consciente de nossos √≥rg√£os internos. N√≥s os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possu√≠mos conhecimento de um √≥rg√£o por lhe termos olhado diretamente, a menos que estejamos estudando anatomia ‚Äď mas a√≠ n√£o estamos estudando um √≥rg√£o vivo. Nunca podemos dizer que temos a mesma vis√£o de um √≥rg√£o interno que temos de um objeto externo. √Č caracter√≠stico da vida terrena n√£o conhecermos o interior de nosso corpo por meio da consci√™ncia comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua exist√™ncia corporal ‚Äď o interior de sua cabe√ßa. Pois quando ele come√ßa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagrad√°vel ‚Äď dor de cabe√ßa e tudo o que a acompanha.
    • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. L√°, realmente sabemos o que est√° dentro de n√≥s. √Č como se aqui na Terra n√£o v√≠ssemos √°rvores nem nuvens l√° fora, mas olh√°ssemos principalmente para dentro de n√≥s, dizendo: aqui est√° o pulm√£o, aqui est√° o cora√ß√£o, aqui est√° o est√īmago. No mundo espiritual contemplamos nosso pr√≥prio interior. Mas o que vemos √© o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antropos√≥fica como o mundo das hierarquias superiores. Esse √© o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro ‚Äď quando falo do todo √© apenas figurativamente, mas √© inteiramente verdade ‚Äď √†s vezes cada um de n√≥s se sente ser o mundo inteiro. E nos momentos mais importantes de nossa exist√™ncia espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. √Č t√£o verdade que l√° temos consci√™ncia de esp√≠ritos do mundo superior dentro de n√≥s quanto √© verdade que aqui na Terra n√£o temos consci√™ncia de nosso interior: do f√≠gado, dos pulm√Ķes e assim por diante. O que √© mais caracter√≠stico √© que, na experi√™ncia espiritual, toda nossa experi√™ncia f√≠sica √© invertida. Gradualmente, por meio do conhecimento da inicia√ß√£o, aprendemos como isso deve ser entendido.
    • H√°, entretanto, um processo essencial ‚Äď ou grupo de processos ‚Äď relacionado a essa conviv√™ncia interior com os seres das hierarquias superiores. Se, no mundo espiritual, perceb√™ssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontrar√≠amos. De fato saber√≠amos que v√°rios seres estariam vivendo em n√≥s, mas nunca nos tornar√≠amos plenamente conscientes de n√≥s mesmos. Portanto, em nossa experi√™ncia entre a morte e um novo nascimento, h√° um ritmo. Consiste na altern√Ęncia entre a contempla√ß√£o interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antropos√≥fica, e a atenua√ß√£o dessa consci√™ncia. Fazemos o mesmo com o espiritual em n√≥s, quando, na vida f√≠sica, fechamos os olhos e ouvidos e vamos dormir. Nossa aten√ß√£o, digamos, se afasta do mundo dos seres espirituais dentro de n√≥s, e come√ßamos a perceber a n√≥s mesmos. Certamente, √© como se estiv√©ssemos fora de n√≥s mesmos, mas sabemos que este ser fora de n√≥s √© o que somos. Assim, no mundo espiritual, percebemos alternadamente a n√≥s mesmos e o mundo dos seres espirituais.
    • Ora, meus queridos amigos, se entre a morte e um novo nascimento n√£o tiv√©ssemos a experi√™ncia de olhar para dentro de n√≥s mesmos e de encontrar o mundo do esp√≠rito, aqui na Terra n√£o haveria tal coisa como moral. O que retemos dessa experi√™ncia dos seres no mundo espiritual, quando entramos na vida terrena, √© uma inclina√ß√£o para a vida moral. A for√ßa dessa inclina√ß√£o se d√° proporcionalmente √† clareza com que, entre a morte e o novo nascimento, o homem experimentou a conviv√™ncia com os esp√≠ritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experi√™ncia muito embotada dessa exist√™ncia espiritual. Mas, se entre a morte e um novo nascimento, pud√©ssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pud√©ssemos experimentar a n√≥s mesmos, ent√£o seria imposs√≠vel alcan√ßarmos, na Terra, a liberdade, consci√™ncia da liberdade, consci√™ncia da nossa personalidade, que √© fundamentalmente id√™ntica √† consci√™ncia da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas s√£o mem√≥rias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar √† alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experi√™ncia da consci√™ncia espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual √© a capacidade para o amor. Essa capacidade para o amor est√° mais intimamente relacionada √† vida moral do que se pensa.Pois sem a capacidade para o amor, n√£o haveria vida moral aqui na Terra; tudo isso surge da compreens√£o com que nos depar
    • amos com a alma de outrem, e do esfor√ßo para realizar o que fazemos a partir dessa compreens√£o. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor s√£o essencialmente ecos de nossa vida em comunh√£o com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experi√™ncia do que se poderia chamar de solid√£o ‚Äď pois √© sentida como solit√°ria a experi√™ncia do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspira√ß√£o √© como uma experi√™ncia de seres espirituais; a expira√ß√£o √© como uma experi√™ncia do nosso eu. Mas sentir-se solit√°rio ‚Äď bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembran√ßa, nossa mem√≥ria. Como seres humanos, n√£o ter√≠amos mem√≥ria se ela n√£o fosse um eco do que descrevemos como um sentimento de solid√£o. Somos indiv√≠duos reais no mundo espiritual porque ‚Äď n√£o posso dizer que seja porque nos retiramos para dentro de n√≥s mesmos ‚Äď mas porque somos capazes de nos libertar dos esp√≠ritos superiores dentro de n√≥s. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experi√™ncias. Pense no que seria de sua independ√™ncia se, em seus pensamentos, voc√™ tivesse que viver sempre no presente. Seus pensamentos lembrados s√£o o que possibilita que voc√™ tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar √© o eco do que descrevi como a experi√™ncia de solid√£o no mundo espiritual.
    • Pois bem, por que descemos ao mundo f√≠sico do mundo espiritual? Voc√™s poder√£o deduzir, a partir do que eu disse aqui da √ļltima vez, que as for√ßas que nos mant√™m juntos com os seres espirituais superiores decaem. Aqui na vida f√≠sica, envelhecemos porque as for√ßas que nos mant√™m em conex√£o com a Terra f√≠sica diminuem; l√°, enfraquece o que nos mant√™m ligados aos seres espirituais. Diminuem principalmente as for√ßas que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um per√≠odo consider√°vel antes de descermos √† Terra, perdemos a capacidade de conviver com os seres espirituais. Com o aux√≠lio dos seres espirituais, formamos a semente espiritual de nosso corpo f√≠sico, que enviamos primeiramente; da√≠ nos apropriamos de nosso corpo et√©rico e prosseguimos. Ilustrei-lhes isso em minha √ļltima palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das for√ßas da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regi√Ķes espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais d√©bil. Temos um sentimento crescente de que o desfalecimento prevalecer√° sobre n√≥s, no mundo espiritual. Isso cria uma necessidade de que aquilo que n√£o mais conseguimos carregar conosco ‚Äď o sentimento do eu ‚Äď seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Voc√™s sabem que estou falando figurativamente, mas a imagem est√° em absoluto acordo com a verdade, com a realidade. √Č assim que encontramos o caminho para nosso corpo. O sentimento de solid√£o encontra um ref√ļgio no corpo e se converte na faculdade da lembran√ßa, e temos que nos empenhar para alcan√ßar um novo sentimento de comunh√£o, na Terra. Isso se
    • Assim, entre ir dormir e acordar, o homem experiencia de fato uma esp√©cie de repeti√ß√£o ao contr√°rio do que realizou no decorrer do dia. N√£o √© que simplesmente entre ir dormir e acordar ‚Äď o sono pode ser bastante curto, e ent√£o as coisas s√£o condensadas ‚Äď... n√£o √© que simplesmente entre ir dormir e acordar o homemtenha uma vis√£o retrospectiva de suas experi√™ncias durante o dia ‚Äď uma vis√£o inconsciente, pois naturalmente deve ser inconsciente. N√£o; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na mem√≥ria as experi√™ncias entre ir dormir e acordar, v√™-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a √ļltima vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O √ļltimo evento ocorre imediatamente ap√≥s seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. S√≥ lhes posso falar sobre o que pode ser investigado pela ci√™ncia espiritual. Quando voc√™s adormecem por quinze minutos, o in√≠cio do sono sabe quando acabar√°, e nesse quarto de hora voc√™s experimentam, na ordem inversa, o que trouxeram desde a √ļltima vez que acordaram. A tudo √© dado a propor√ß√£o correta ‚Äď por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experi√™ncia retrospectiva reside entre a realidade e a apar√™ncia.
    • Se algu√©m tem uma imagem na mem√≥ria de algo experimentado na vida f√≠sica vinte anos antes, uma pessoa saud√°vel e reflexiva n√£o a considerar√° uma experi√™ncia presente; √© da natureza da pr√≥pria imagem da mem√≥ria que a relacionemos a uma experi√™ncia passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, n√£o conecta isso ao presente; mas ao futuro ap√≥s a morte. Assim como qualquer pessoa percebe que sua lembran√ßa de algo vivido vinte anos antes se refere √†quele tempo passado, tamb√©m quem v√™ o estado de sono por meio da clarivid√™ncia sabe que o que enxerga n√£o tem significado para o presente, mas prenuncia o que dever√° ser experimentado ap√≥s a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. √Č por isso que essa imagem do sono √© meio-realidade, meio-apar√™ncia: est√° relacionada ao futuro. Logo, para a consci√™ncia comum, √© uma experi√™ncia inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consci√™ncia intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, re√ļne, a partir da observa√ß√£o do sono, o que o homem tem que passar durante o primeiro est√°gio ap√≥s a morte. Essas coisas n√£o s√£o meras fabrica√ß√Ķes; s√£o claramente observadas, uma vez que o dom da observa√ß√£o tenha sido adquirido. Portanto, desde ir dormir at√© despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
    • Assim, meus queridos amigos, comparei a experi√™ncia do homem em conex√£o com seres superiores no mundo espiritual, que alterna com sua experi√™ncia do eu, com a respira√ß√£o: inspira√ß√£o e expira√ß√£o. Em nosso processo respirat√≥rio e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da ‚Äúrespira√ß√£o‚ÄĚ no mundo espiritual. Conforme eu j√° disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contempla√ß√£o do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com n√≥s mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto √©, obviamente, uma respira√ß√£o espiritual. Aqui na Terra, esse processo de respira√ß√£o se torna mem√≥ria e amor. E, de fato, a mem√≥ria e o amor tamb√©m atuam juntos aqui na vida f√≠sica terrena como uma esp√©cie de respira√ß√£o. E se com os olhos da alma voc√™s forem capazes de ver corretamente esta vida f√≠sica, ser√£o capazes de observar em uma importante manifesta√ß√£o da respira√ß√£o ‚Äď no falar e no cantar ‚Äď a atua√ß√£o fisiol√≥gica conjunta da mem√≥ria e do amor.
    • Estudem a crian√ßa at√© a troca de dentes. Notar√£o como o poder da lembran√ßa, da mem√≥ria, gradualmente se desdobra. Inicialmente, √© bastante elementar. A crian√ßa possui certa mem√≥ria, mas ela se torna uma for√ßa independente apenas no momento de troca da denti√ß√£o, estando completa em seu desenvolvimento quando a crian√ßa est√° madura para a escola. S√≥ a partir da√≠ que podemos come√ßar a edificar a mem√≥ria. Antes disso, ao enfatizarmos a mem√≥ria, tornamos a crian√ßa r√≠gida e criamos uma condi√ß√£o de alma escler√≥tica para sua vida posterior. Quando lidamos com crian√ßas antes da troca de dentes, trata-se de receberem as impress√Ķes do presente da maneira correta. √Č entre a troca da denti√ß√£o e a puberdade que podemos empreender a edifica√ß√£o da mem√≥ria.
    • Portanto, h√° uma genu√≠na verdade no que √© expresso nas l√≠nguas mais antigas ao denominarem Logos a soma das for√ßas e dos pensamentos do mundo. Esse √© o outro lado, o lado supraf√≠sico daquilo que tem express√£o f√≠sica na fala. N√£o apenas inspiramos e expiramos seres superiores entre a morte e o renascimento, mas tamb√©m falamos, embora essa fala seja ao mesmo tempo um canto. Na altern√Ęncia entre irmos aos seres espirituais e retornarmos a n√≥s mesmos, falamos um falar espiritual com os seres das hierarquias superiores. Quando estamos no estado de nos tornarmos um com os seres do mundo espiritual, olhamos para eles, embora estejam dentro de n√≥s. Quando nos libertamos deles novamente e voltamos a n√≥s mesmos, ent√£o temos o efeito posterior, somos ent√£o n√≥s mesmos. L√° eles expressam seu pr√≥prio ser em n√≥s, nos dizem o que s√£o ‚Äď o Logos vive em n√≥s. Na Terra, isso √© invertido; na fala e na can√ß√£o, nosso pr√≥prio ser √© expresso. Expressamos todo o nosso ser no processo de expira√ß√£o; ao passo que quando entre a morte e o renascimento liberamos os seres espirituais, recebemos, no Logos, todo o ser do mundo.
    • Esta √© a gl√≥ria essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem √© capaz de olhar para a vida interior do homem dir√°: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a for√ßa pela qual ele se lembra dessas experi√™ncias terrenas √© a for√ßa enfraquecida de sua exist√™ncia como um eu na vida pr√©-terrena. E o amor que ele √© capaz de desenvolver aqui como um amor universal da humanidade √© a for√ßa enfraquecida da semente que frutificar√° ap√≥s a morte. E assim como no canto e na fala declamat√≥ria aquilo que um homem √© deve estar unido, pela mem√≥ria, √†quilo que ele pode dar ao mundo por meio do amor, assim tamb√©m √© em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que est√° fora, mas a menos que seja capaz de mostrar externamente o que est√° dentro dele ‚Äď seja no tom, na pintura ou em qualquer outro ramo da arte ‚Äď, a menos que mostre na superf√≠cie o que ele √©, o que a vida fez dele, qual √© o conte√ļdo essencial de sua mem√≥ria, ele n√£o poder√° ser um artista. Tampouco √© um verdadeiro artista aquele que √© acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, s√£o capazes de unir esse desdobramento do amor intimamente a seu pr√≥prio ser. Altru√≠smo e egotismo se unem em uma √ļnica corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas tamb√©m nas artes pl√°sticas. E quando, por meio de um certo aprofundamento de nossas for√ßas de conhecimento, nos √© revelado como o homem est√° conectado a um mundo suprassens√≠vel, no que diz respeito ao passado e ao futuro, podemos tamb√©m dizer que o homem tem um antegosto presente desse v√≠nculo, no criar e fruir art√≠stico. Na verdade, a arte nunca adquire todo o seu valor se n√£o estiver, em certa medida, de acordo com a religi√£o. N√£o que tenha d
    • Conforme publicado em Golden Blade 1983
  • Title: Evil and Spiritual Science
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    • world, this I, can be darkened, and can at the same time deaden
    • itself; and this deadening happens if a human being allows
    • called divine providence. How did a Stoic find himself then,
    • to deny its existence. How have we attempted to answer the
    • fearsome burden, come to meet us everywhere in the animal
    • up more and more independently. Now what comes out in the
    • It also decorates the garden.
    • decorates the garden” is present to a higher degree. If
    • garden”; he/she could not develop those faculties that
    • decorates itself, it also decorates the garden.” In the
    • And if one has a tendency to penetrate from here into a further
    • opposite. But when one considers evil independently of humanity
    • there is a distinct tendency present to incline towards the
    • not deny it, since the pressure of this new world view was so
    • soul is left independent and to itself and is not dulled by
    • world refers to the past. It cannot be denied, that in a
  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • the hidden beings, looks upon man in such a way that the visible part
    • of great danger, for example when a person is drowning or suddenly precipitates
    • body fills the physical body like a dense cloud of light. And until
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • who suddenly acquires the power of sight; he too will not be transferred
    • which existed in the Middle Ages! The religious yearning may suddenly
    • it clothes itself with natural substance and condenses itself into certain
    • accident. He investigates matters and discovers that the impression
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • though in a weaker form awaits those who lost their life suddenly through
    • some accident. Such a sudden death also brings with it an avidity for
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • world is found in Devachan as something resplendent, radiant and resounding.
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • moral forces often lasts very long. Decadent peoples and races have
    • because they had this decadent astral substance. But fear and terror
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • oriental and the occidental initiation. Then with the Christian initiation,
    • ancient Mysteries as the city with the golden portals. At that time,
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • The one developed upwards, the other became decadent. Also the relation
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • these "Planets" are not identical with our present planets, but refer to
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • the fact that what is otherwise hidden comes here to the surface. Thus we can say: Here, in a
    • into decadence. In Plato, if we are able to understand him properly, we find the last offshoots,
    • Areopagite and of that which the oriental spoke of as something self-evident to him? This fades
    • then arose what occidental civilization gave itself up to under the leadership of Rome —
    • of all, a legal one. The Occident brought logical, legal thinking so strongly into the oriental
    • within this occidental culture, the way of thinking which comprehends primarily what takes place
    • it happens in the Occident that the human being feels an inner urge to lay hold of his 'I' as
    • which a great deal can be traced). You see, Kant was still — this is clearly evident from
    • the thoughts and feelings which one treats as though they were independent of it, associating and
    • feeling and willing are then spoken of as independent forces.
    • today. Because today it is decadent, it is dialectical-political thinking which was rendered
    • This correspondence, however, became less and less.
    • place between these two. People must see this! Everything else is already decadent. Whoever looks
    • spirit, politics and economics. For people must get away from a one:sided tendency and must
    • are about to go to Norway or Sweden or Holland, or any other country — England, France,
    • the poet to meet, even at only one point. But the activity of both is undeniably related. For
    • some phenomenon but had to put it to one side, I found that, years later, it all suddenly
  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • import. If it were not for that distinction it would be far more evident that, even now,
    • takes on a religious character but is actually the momentum of a decadent spirituality that still
    • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
    • the East, but in a decadent form today, something which points back to ancient times of Eastern
    • spirituality that is now completely decadent. This has to be borne by the spiritual world, and it
    • has a particular tendency to breed a certain superficial, untruthful element, and the third type
    • of being the tendency to root out individual abilities and to turn people more or less into a
    • the first type prevent die emergence of an economic life that stands as an independent entity
    • prevent the establishing, alongside the economic life, of an independent democratic life of the
    • his nation — work against the emancipation and independence of the spiritual life.
    • about a situation such that, in the East, there is a strong decadence in humanity; that, in a
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • spiritual life is, in fact, completely decadent. This spiritual life is of such a nature that it
    • whole civilized world. Rome ended in complete decadence, brought about essentially by the fact
    • the whole human being a certain tendency. It is particularly the case in human beings of the
    • from the ancient primal wisdom into decadence. There develops that which is the spiritual, in
    • such that we can say: There is a tendency here to take into oneself everything that is accessible
    • even more decadent is the spiritual life which originates in very ancient times in the Orient. It
    • the native spirituality that was already in a state of decadence, expressing itself in
    • which a new spirit wishes to arise, for the old is completely decadent.
    • economy, jurisprudence and political life coming to an end, and a spiritual life which has come
    • Orient but only in the Occident, must put economic life, political life and spiritual life side
    • re-fructified. The Orient will understand the spiritual life that blossoms in the Occident only
    • Occident; as soon as this is allowed to cross into the Orient, it will be understood there, even
    • have a great deal of understanding for an independent spiritual life. And it will also take
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • the King of Wisdom (the Golden King), the King of Semblance (the Silver King), the King of Power
    • it in these three kings; in the Golden, the Silver, and the Copper King. And what cannot hold
    • a certain way — even though Goethe had not himself yet done so — how the Golden King
    • here. One could say: This is the general tendency of human evolution (arrow pointing upwards).
    • Golden King, the Silver King, and the Copper King — we see a prefiguration of everything
    • in the social organism, the Golden King; to the political element in the social organism, the
    • constantly renewed by an independent, developing spiritual life which ever and ever again works
    • side by side of the spirits of the West and the spirits of the East is particularly evident. I
    • Golden King; from the West the sphere of the Copper King. From the East, Wisdom; from the West,
    • has just past. Suddenly no longer wanting what, a moment ago, was vigorously striven for. A
    • disdain for the present, but strong, indefinite hope. Added to this the tendency to give
    • sort of mysticism or enthuses in the way Ludendorff
    • Über das Geheimnis in Goethes Rätselmarchen in den 'Unterhaltu deutscher Ausgewanderter'
    • 9. Erich Ludendorff (1865–1937), German general. Return
    • (The Decline and Fall of the Occident),
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • concerned with daily life. Although in olden times these faculties arose from the soul in a
    • occidental civilization — that the orientals, at the time of the blossoming of the
    • under the influence of the economic life arising from the West, and in the decadent continuation
    • there could be no contradiction. Jurisprudence was unknown in the mission here in the world of
    • establish itself at all in the same way as it did in occidental civilization. But that is a time
    • — a life certainly which he can still deny because they manifest themselves to begin with
    • (die zerstarenden)
    • economic life its configuration. This can only happen if the cultural life is independent, when
    • other, we therefore need an independent spiritual life; a spiritual life that really recognizes
    • learn, particularly in this area, to identify with the aims that spiritual science can set here.
    • This has been evident in many cases. But it would be particularly damaging if this strange kind
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • later Middle Ages; that the faithful were forbidden to read the Bible. It was considered by the
    • heretics; like, for example, the Waldenses and Albigenses. These claimed the right to teach
    • principle of authority but continually denies that this is so. There is hardly a stronger stamp
    • prohibition of the Bible could no longer hold. In theory, all Catholics are still forbidden to
    • Gospels were a unity. Even today it is strictly forbidden for Catholics to occupy themselves with
    • unconscious etheric body. Today, when the principle of independent judgment is appearing, there
    • with what lives independently in the human being which he does not bring with him through birth
    • a completely decadent form. A sense for revelation is there still. The intellectual, the purely
    • there nevertheless stands before the soul of individual people the following: a decadent clinging
    • This also signifies something of immense profundity. And when the decadent element existing in
    • into their bellies. Such scenes actually take place at the command of people who, incidentally,
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • properly be called experience of the Christ has fallen into complete decadence. We saw, too, that
    • not merely as a theory but as a feeling, a feeling of dependence on purely earthly inherited
    • perhaps, shows more clearly the materialism of modern times, its denial of everything spiritual,
    • the world based only on blood-relationship one is denying the spirit, then one is lying. And one
    • denies the spirit utterly. I put you through a trial yesterday. In order to spare your delicate
    • jurisprudence and similar branches of teaching. Modern humanity should take note of this fact.
    • is a denial of the Christ. And the most vigorous deniers of Christ today are the theologians.
    • will have to arise in such a way that the theology of all denominations denies him, the Christ
    • — the modern Scribes and Pharisees — have denied him completely.
    • that, bowing down like this, they burden the day with a deep untruth — then people will not
    • (1856–1924), President of the United States
  • Title: Abbreviated Title: Lecture I:
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    • physical existence is dependent on preceding causes, on what took place
    • trace in the descendants anything identical with or even similar to the
    • period have the tendency above all, if nothing interferes with this, to
    • have eminently what goes into decadence and downfall. Those who have a
    • tendency to develop each grain on into the next year. The grains of cereal
    • for this tendency does not lie in the grains of cereal; rather they have
    • the tendency to care for their further development and to develop over into
    • and dense and that they may be softened again only slowly. So no one, I
  • Title: Talk To Young People:
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    • identified.
    • grade, I should listen to him. ‚ÄúAll of us High School students want
    • youth movements acquire more confidence in the integrity of the
    • incidental. You can observe this at our lecture
    • , spirit, in itself. That is self-evident: we need
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • intuitions become dense Cosmic impulses, and later — Jupiter
    • densified imaginations for Jupiter and give the foundations for
    • consciousness, the burden of this dreamer also accompanies us. Even
    • more densified. In our own age they still are extremely attenuated
    • these intuitions become denser. The earth will pass away, but these
    • period these intuitions become densified cosmic impulses and later,
    • impossible to exist upon such a Jupiter, for the hidden Saturn man
    • over and around it would flow inspirations — densified,
    • densified during the remainder of the earth period; and these will
    • Moon man (or the dreamer in man) becomes for Jupiter condensed
    • human kingdoms this abstract manner as identical, one could with equal
    • ultimately aim at the realisation of the importance of the incidence of
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • race, and which is independent of this human race
    • an eating of the Tree of Life. But this was forbidden, after the
    • and the Golden Legend’ — Rudolf
    • becoming more and more decadent; this drying, parching knowledge
    • to give place to Faith. That is only a continuation of the dim hidden
    • speak of a Latin race is just as sensible as to speak of wooden iron;
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • moment that man was punished by being forbidden to eat of the Tree of
    • things, as must be self-evident to you, through our ego. It is a
    • identify him with his spiritual background; we should have the
    • world with a predominating tendency which led to the condition which
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • Occidental. The Greeks were to find the transition from Oriental to
    • Occidental. The Oriental would have fallen completely into rigid
    • tendency to make thoughts inwardly formative and alive.
    • manner of a President of a modern republic. Not much difference
    • confidence in those who were Consuls. One could not be sure that
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • to make a sketch of what this denotes we could perhaps
    • of the earth. Only through first feeling ourselves to be identified
    • this: ‘The Immaculate Conception is an impudent
    • accomplished, could this Christ-Being be dependent on anything which
    • head&'s inner nature, one might say, is hidden. If
    • other man is so organized that he has mediumistic tendencies
    • themselves: what it is will soon be evident. They wanted to know
    • of necessity to say: This personality shows strong evidences of
    • confidence which lead to its original sources.
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • nature; real processes are going on which are dependent on the
    • the sun, the coming forth of the plants; this indeed is self-evident.
    • worm should suddenly come out and see the sun, he could discover that
    • and time. These things are independent of space and time. You do not
    • which are independent of space and time, which have nothing to do
    • dependent on the whole cosmos. Then one gets a strong and vividly
    • And there exists a continual longing in man to experience such hidden
    • felt in my soul, my dear friends, suddenly and with special
    • condensed for me into what I just now expressed to you.
    • ‘Heidenröslein’ of Goethe.
    • ‘Heidenröslein,’ something
    • Heidenröslein’ (see end of lecture for poem
    • ‘Das Heidenr&öslein’ there
    • ‘Das Heidenröslein’ among
    • Heidenröslein’; that merely comes from a
    • the ‘Heidenröslein,’ this
    • Heidenröslein’ can only be felt with pure,
    • Heidenröslein’
    • Heiden
    • you have the whole correspondence of the senses with what is
    • Maximum number of matches per file exceeded.
  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • if someone believes he is selfless and then only unburdens his
    • antipathy are hidden behind what the man alleges he has
    • a golden rule.
    • in the first place thoroughly work ourselves out of our dependence on
    • lives in the denser element as frightfully hard. So too we cannot
  • Title: World Downfall and Resurrection
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    • Logos — rightly identified with the Christ in the sense
    • beliefs which then survived in decadent form — we find
    • olden times men knew nothing about electricity or electric
    • region where this is clearly evident and shows that it was not
    • Therefore, they preserved the mysteries of olden times in the
  • Title: Lecture: Philosophy and Anthroposophy
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    • Aufsštze und neun Auto-Referate nach Vortraegen in verschiedenen
    • Anthroposophy I denote a scientific investigation of the spiritual world
    • world, first develops in the soul faculties not yet evident in ordinary
    • Anthroposophy. (I have dealt at greater length with this tendency of all
    • Aristotelianism had to be handled in such a way as to make it evident that
    • always been a tendency in this direction, but it ran to extremes towards
    • their faith from this invasion of independent thought. They were of the
    • ingenious thinker had allowed a preconceived opinion to condense to a
    • regarded as a condensation, effected by the intellect, of all the various
    • dependent upon the transmission of material atoms. What passes over into
    • immediate access to the things and identify ourselves with matter. This
    • something is determined independently of all experience) provides the very
    • in our memory. Most seekers after the knowledge of reality deny the
    • possibility of the above; they deny it without trial. Indeed, the only
    • An attitude of denial
    • sphere is possible independently of the physical body. The attainment of
    • visibility such as ordinarily is only evident in the imagery of
    • range of ordinary consciousness is dependent upon the human organization,
    • fundamental tendency, contemporary philosophy cannot but refuse to accept
  • 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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    • that produce them are guarded in the soul as a most sacred, hidden wealth.
    • sacred, hidden wealth, regarding it as something that plays a role only in
    • the most part made itself dependent, dependent through and through, on the
    • our insight: in this child a botanist is hidden, in that one a zoologist.
    • class, among his students, among his colleagues, and he is poked fun at.
    • side of the teacher when the students poke fun at him, or more on the side
    • of the students, then, in the present state of affairs in education, we
    • would sooner take the students' part. For the direction things have taken
    • understanding it. We must know how to guard it, with a certain confidence,
    • secret lies hidden. If we had really been capable, at the beginning of the
    • out of this diffidence a new and imponderable power, which will make you
    • the necessary noble diffidence and heartfelt humility, has the effect that
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • — that is, between birth and the second dentition
    • dentition is completed, to introduce the child to drawing and painting,
    • — these are the two hidden, fundamental forces that must
    • becoming increasingly evident.
    • in him, not strongly but in a delicate way. This force has the tendency (I
    • body a tendency to do eurythmy. This is simply something the etheric body
    • tendency to become rachitic in soul, to make his limbs rachitic, to become
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • races are. Everything of this kind is dependent on the delicate
    • there hovers an astral element of hidden colour.
    • performance you could wake up suddenly in the night you would see that you
  • 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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    • will be entirely dependent on his organism, in short he will become too
    • by the bodily organisation, becoming too dependent on it. You will
    • organism. Even those, who in their childhood showed a tendency to
    • — then one must strive to prevent this tendency to
    • is too strongly dependent on the body, we let the child draw the forms
    • dependent on his organism, that a certain heaviness becomes apparent in his
    • feel that the child's legs, because they are too long, have the tendency of
    • one's rules for life out of the nature of life. For example, if a student
    • pure joy for the children. Or think of certain tendencies in children and
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • appeared. At the age of seven these forces go to sleep. They are hidden
    • not despised. That is the fallacy of many religious denominations, that
    • a teacher and have your pupils in front of you. If you are a student of
    • had to show in a radical way that any kind of dependency of thought life on
    • arise again when we work out of an independent life of thought.
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • why their child suddenly spoke so wisely. These parents had no other child
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • became Buddha. We could emphasize that what we call our occidental esoteric
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • widespread human suffering. The correspondence to our own times
    • single individuals to be sure, Mystery leaders, students of the Mysteries
    • ridiculous, since that can self-evidently, be done better in real life.
    • (1751-80) [identified with the rationalism of the Enlightenment],
    • interest for us. A widening of interest is above all what is striven for
    • widening of interest it is necessary for us to educate ourselves to
    • independent footing, and not continue to be combined with the state and
    • not notice such things. But it is easier, self-evidently, to understand
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • that one has the feeling, they arise quite suddenly from
    • whole — even if this becomes evident only from a later
    • What has just been said becomes fully evident in considering a
    • in nearby Dresden, which almost everyone knows from the numerous
    • them as though condenses to become the Child of the Madonna.
    • the sun. Then there arises for us, out of the golden lustre,
    • in regard to the world-famous picture in Dresden. And I should
    • following a visit to Dresden:
    • traversed the Urseler Loch, one all of a sudden looks down on
    • completeness such a soul is self-evidently mature in the
    • belonging to the “golden” pronouncements of
    • of a narrow Christian consciousness becomes evident here in
    • touches on something. It is not evident, really, from where
    • developments of humanity, participation in which will be denied
    • Raphael gave to humanity will live on as evidence of the fact
  • Title: Leonardo's Spiritual Stature: Lecture
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    • Yet, for a considerable time this has no longer been evident on
    • all barbarity, all overpainting, all soddenness, the magic that
    • students, there are still a great number from his own hand.
    • as though of itself: here the painter strove to make evident,
    • certain point; then his students worked on them. And even in
    • Immersing oneself in them, it becomes evident that as an artist
    • and, for the last three years of his life, in the residence
    • beings are above all evidence that, with his soul, the human
  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • of these hidden sources.
    • rooted in the soul that we identify with it no matter whether
    • complicated, hidden processes this food undergoes
    • attachment to the sense world with which it is burdened
    • lectures, additional light may be shed on hidden aspects of the
    • independent cosmic body, it has to be said that at that
    • of the zodiac — indicating the correspondence of the
    • fairy tale moods, of fairy tales generally, lie in hidden
    • closer to spirituality than do the souls of the Occident, for
    • “giants.” But something else becomes evident
    • art capable of expressing in the most self-evident form what is
    • the self-evident, simple, primitive fairy tale and fairy tale
  • Title: A Mongolian Legend
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    • material will then be spiritual for them. Their now hardened
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • gained in widening one's spiritual horizons. It can be
    • It seemed appropriate, if not self-evident to see him as having
    • actually made a self-evident impression on me. And it accorded
    • the idea of viewing occidental cultural life as a whole in the
    • rebirth. This is evidenced by personalities who have
    • his students, this rhythmically subdivided, ongoing stream of
    • book what he had to say to his students year after year —
    • what can be gained in widening one's spiritual horizons. It can
    • soul needs to identify itself more fully with its own being,
    • of this are evident everywhere with Herman Grimm, by which he
    • This becomes particularly evident when he directs his attention
    • Savonarola, and finally Michelangelo himself, evident.
    • becomes evident that Herman Grimm responded differently to
    • comprehensive breadth and grace of his spirit is evident in the
    • together. The woman sends this ardent man away from her social
    • play into this. The individual identifying himself with
    • suddenly, as though it sprang apart and unfolded itself,
    • evidence that, in approaching the -twentieth century, the
  • Title: Imperialism: Lecture 1
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    • tendency towards the secular, although still by the grace of God.
    • remnants remain. Reality is deadened. Remnants remain, remnants of
    • remains hidden. And now we come to an important factor upon which
    • identified with the true reality. Now the state can spread its wings,
  • Title: Imperialism: Lecture 2
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    • far as reality is concerned. In olden times institutions and customs
    • the traditions they have preserved from olden times and of which they
    • and the other areas dependent upon them, two layers of cultural
    • happens? What is basically already in existence? An independent
    • jurisprudence, as the English judge dressed in his judicial finery.
    • jurisprudence corresponds to the reality behind the scenes. A
  • Title: Imperialism: Lecture 3
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    • burdened with the most ridiculous misunderstandings. For this new
    • of the State as being self-evident. But the state only had the
    • of humanity can only be free if it is dependent only upon itself and
    • that is, cultural life, are dependent only upon themselves.
    • Suddenly from the imperialism of platitudes comes the idea that it
    • independently. Otherwise we will always have to take advantage of
    • At present the tendency is the reverse. But
    • this tendency does not reckon with the fact that with every new
    • in which people are downtrodden much can be done to free spiritual
    • not downtrodden politically, economically and, obviously, not
    • spiritually downtrodden. Above all it must be realized that we have
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • fully rounded concept of an independently developed, self
    • not dependent on outer perception but it is completely observed
    • Naturforschenden Gesellschaft
    • Schieiden
    • [Matthias Jakob Schieiden (1804-1881), botanist,
    • doesn't want to express himself inexpertly, to deny that this
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • During the time when Goethe, already as a young student and
    • University Institute dependent on him, lived with these
    • self, because for one own Self it is dependent on something
    • we can pose the question: Is there also for the more hidden
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • be analogous to the natural organism. Here he suddenly became
    • encompassing concepts. What came out of it was also a tendency
    • There is a tendency not to take notice of it, but still all
    • that of olden times. The progress in the 19th
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • child, enabling the child to bring forth independent
    • course only approximate numbers — the hidden forces within the
    • child's soul now come to be expressed outwardly. This is hidden
    • the warmth in a body is hidden and can become free under
    • dissident children and if these lessons had not been organized
    • our epoch. Today one will hardly find any evidence in the outer
    • paralyzing, deadening way into soul activity.
    • lead to decadence. The most important moment in which a healing
    • that point had been quite neat and tidy, had suddenly stolen
    • stand with shy religious reverence to what is hidden within the
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • independent position, such an independent position within which
    • first become independent of human thinking, developed
    • conditions of olden times; all this would be good to be seen
    • apply a modern expression to olden times — lived in relation to
    • world economy and world traffic appeared, this tendency
    • Woodrow Wilson principles were the most condensed utopian,
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • I am today as much a student of Haeckel as I was in the 1890's;
    • kinds of suggestions. From this inner soul dependency
    • that the Catholic Church denies the altar sacrament to anyone
    • environment and looks at himself — not deny that through
    • another degenerative symptom, even if hidden. In other words,
    • experience, as an independent experience, exists beside the
    • a hidden illness, it arrives at a second proposition: Not
    • evangelist priest. Only for the dissident children there is a
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • as essentially the same and can condense them into one word,
    • In olden times people lived in their dream-like imaginations in
    • dreamlike manner in olden times when the word
    • I-concept. In these olden times a person felt his own I as
    • surging of soul life swimming independently. What one felt was
    • sense also symbols, and if you deny the ability of words to
  • Title: First Class, Vol. I: Lesson 1
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    • engraving. That we really identify with what emerges from the
    • Before him the fields of sense widen,
    • Before him the fields of sense widen,
  • Title: First Class, Vol. I: Lesson 2
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    • senses, which however he is not able to identify with his own
    • be possible for the Class to continue without being burdened by
    • routine burdens the progress of the Class. It is perhaps not
    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • we feel first: “denies”, and then “hollows
    • denies” becoming “hollows out”.
    • denies”; then instigation in inner life:
    • Of thinking, that denies itself
  • Title: First Class, Vol. I: Lesson 3
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    • to suddenly shine from out of the spiritual world is merely an
    • truth and error, between reality and illusion - independent of
    • urge to deny this is so strong that one submits to the illusion
    • Of thinking, that denies itself
    • an undefined, dim, hidden feeling.
    • revisit such correspondences.
  • Title: First Class, Vol. I: Lesson 4
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    • Once upon a time a student was accepted into the mysteries. He
    • down at the earth. We feel dependent on this earth; it gives us
    • Of thinking, that denies itself
  • Title: First Class, Vol. I: Lesson 5
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    • independently than previously in the soul, shows itself to be
    • divine. One would like to say: divinity is hidden within
    • dependent upon the air. So it is from the breathing process
    • dreams to see how dependent they are on irregularities,
    • we meet him with our thinking, which has become independent and
    • have courage, inner courage. To deny that one needs courage is
    • extreme: the cold can harden them there. And then, when the
    • You can, when coldness hardens you,
    • Ahriman. And a battle rages in the air. This battle is hidden
    • Threshold, if what is otherwise benevolently hidden from
    • You can, if coldness hardens you,
  • Title: First Class, Vol. I: Lesson 6
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    • condensed, it is nevertheless true that he also lives in this
    • denser ones - even though he is related to them. Nevertheless,
    • more human. Watery air lets us feel our dependence on the
    • detail concerning man's dependence on the elements. The
    • this dependence in practice.
    • is also the case that whereas these denser elements have an
    • indirect influence on the human being, a hidden influence.
    • most evident influence on man comes from the middle element,
    • evident also to ordinary consciousness. But the influence of
    • there was also a nuance of clairvoyance, and when the students
    • feelings have a continuous tendency to be vegetable-like. Just
    • processes and identify with the animals by living on earth.
    • As coldly hardened stone
    • as coldly hardened stone.” But when one consciously
    • As coldly hardened stone
    • whereas in the realm of the denser elements the Ahrimanic
  • Title: First Class, Vol. I: Lesson 7
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    • objective truth. Among the first duties of an esoteric student
    • individual states of the former German Empire independent and
  • Title: First Class, Vol. I: Lesson 8
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    • to take over the presidency of the Anthroposophical Society
    • Anthroposophical Society have now become identical.
    • Before I was President of the Anthroposophical Society an
    • play politics and thinks that he can advance by denying us and
    • clouds, that is a tree, a stream. We identify these things as
    • contained, if it can become independent when the unity [of
    • the toes, a process otherwise hidden from us, then we must see
  • Title: First Class, Vol. II: Lesson 10
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    • psychic-spiritual, which is man's true identity, in a spiritual
    • them to be self-evident. It is obvious that everyone sitting
    • independently of corporeality. And this healthy common sense
    • infinite transcendence of what shines back to you from the
    • there in cosmic space. And the more ardent the veneration is
    • completely independent of all corporeality. If we cannot yet
  • Title: First Class, Vol. II: Lesson 11
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    • dedicated student, for among those who have devoted
    • of all, the one most hidden to world history, took place: the
    • So lebt Ihr im Erdenleibe
    • So strebt Ihr im Erdenwerke
  • Title: First Class, Vol. II: Lesson 12
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    • from the beings who will be identified later in the mantra.
    • Weil du des Denkens Kraft
  • Title: First Class, Vol. II: Lesson 13
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    • Let us take first where the will is most evident in
    • “Sitze” – after denuding it of all
    • Cherubim are already more hidden. We can sense how the
    • not make it easy for us to see them. They are more hidden
    • Seraphim are hidden deeply therein, much deeper than the
    • Cherubim are hidden behind their tools, the lightning bolts.
    • Denying entry to your sensible forces
  • Title: First Class, Vol. II: Lesson 14
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    • Although today humanity is crudely hardened by materialism,
  • Title: First Class, Vol. II: Lesson 15
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    • we feel identified with this animality because we bear it in
  • Title: First Class, Vol. II: Lesson 16
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    • holy mysteries meant that the student was being guided to the
    • life a person is whispering something confidential
    • the Threshold says in confidence: “Has your spirit
    • Er hielt den Atem an
    • Secondly, the Guardian in confidence asks:
    • And the third confidential question which the Guardian
    • When the Guardian asks in confidence:
  • Title: First Class, Vol. II: Lesson 17
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    • spirit-beings appear, the residents of the sun, who only appear
  • Title: First Class, Vol. II: Lesson 18
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    • person from olden times. When he was not working, and was resting
    • connection, first to their students, and through their students
    • Denying entrance of your sensory force
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • that is willed in this School. You are all students of Michael
    • School accept certain self-evident responsibilities. It is a
    • when we develop a feeling for the transcendence of what shines
    • transcendence, magnificence and majesty. When you can stand
    • then we direct our questioning gaze, laden with riddles, to the
    • Before him the fields of sense widen,
    • Before him the fields of sense widen,
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • After having given us this mantric verse in confidence, the
    • being hidden in us. We cannot grasp it. But the will acts as
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • You can, if cold does harden you,
    • hardness, the hardening cold. We must find the path between
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • unfree and lacking independence if they were to catch us.
    • have become bolder in confidence that through the Guardian's
    • You can, if cold does harden you,
    • You can, if cold does harden you,
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • warmth, and on the other hand harden in the cold.
    • prescribed for every esotericist in golden letters — he
    • As coldly hardened stone;
    • As coldly hardened stone;
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • lives in the residents of the stars, in the spiritual
    • seriousness and inner ardency: my head is inwardly and
    • prepare — through forceful courage, through ardent
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • consciousness. What is hidden in this expression ‘proletarian
    • example expressed in the handwork or other crafts of olden
    • hidden behind what we called proletarian class consciousness in
    • machines denying humanity, next to capital denying
    • this disgust grows because his labour is dependent on supply
    • olden times, there were slaves. An entire person was sold as
    • an independent member of the human organism. The lung and heart
    • system are also independent members. Similarly, with the digestive
    • thinking which needs to place the third independent member into
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • one lecture is not to be taken as independent and judged this
    • have worked in a natural self-evident way and brought order
    • each work in a particular independent way which indicates it is
    • the social organism as independent, to examine it as such, to
    • before the independence of the social organism in order to
    • but they both can only be recognised as independent as such,
    • side the objective, independent members of the social organism.
    • as an independent organism throughout for its success towards
    • course of these lectures see it has to be an independent member
    • sense system is relatively independent in the human organism.
    • a third member which must be placed independently from the
    • position to bring their own independent laws in the right way
    • out of independence and from a point of awareness carry out the
    • talents in reality dependent on the natural origin, so the
    • being of a person is dependent on his natural physical or
    • with just such an independence be positioned in the whole
    • Independently standing beside the economic system another
    • organism is dependent on such systems being closed in and yet
    • and relate to one another through their independent
    • in the same way as the independent relationship is produced by
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • class without decadence, with unused intellectuality, with so
    • incidentally nothing at all should be said against the
    • think with independent judgement, while these judgements are
    • if I propose the most imminent Ludendorff, as a fanatic.
    • tendency towards ideology needs to be healed and therefore are
    • independent member within the social organism, all that relates
    • to spiritual culture must develop; as a second independent
    • as a third independent member the economic organism. A
    • independent basis, must be placed alongside the rest of the
    • want to say. Let us take some or other young student, in other
    • instance, because these things have a relative independence in
    • Spiritual life must exist in a relative independent way, must
    • contained by itself as independent — but as we said, not
    • modern economic life has been identified through the
    • have independent members, with the spiritual member beside the
    • member, and relatively independent beside that, the economic
    • politics in the state's laws. This must be independent of the
    • independent of the head and nerve system.
    • Just because they work independently yet together, they have
    • independently in the correct way together.
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • mentioned — to what is actually hidden. What wants to
    • Because this indicates something hidden and masked in the newer
    • beside one another and already in a certain independence as I
    • tendencies of human evolution against this independence. By
    • independent for me is to say: Either state laws take on the
    • certain way independent of those in the rhythmic system,
    • relatively independent spiritual life, as I have illustrated
    • more closely, the tendency to use people and should the
    • unfold in relative independence. Whatever arises out of this
    • relatively independent system, just like it happens in a
    • independently even with the predisposition of developing damage
    • themselves independently because they are working side by side
    • each one maintains its independence.
    • real life which is the tendency of the economic life to use
    • That holds no truth, it is hidden through social relation means
    • economic life has developed independently beside the relatively
    • independent political-, narrower state life, which all the time
    • always has the tendency to use up the force of human labour.
    • there are tendencies in modern life also which are not judged
    • court through misguided psychology is the tendency towards, not
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
    Matching lines:
    • be found within those who were not dependent on the outer
    • of olden times. The Proletarians were the only ones who were
    • torn out of all they could not identify as their concept of
    • follows, as it spread itself from olden times into the direct
    • independently built opposite the state, were filled out by
    • independently from the outer state organisation. I know that
    • develops independently with the other members of the social
    • member of the social question, one must say: The tendency of
    • development for the spiritual life must be denationalized in
    • denationalised which probably appears today as a paradox, one
    • developing the tendency for denationalization.
    • can be denationalized; but I think that through the
    • the tendency started of economic life being ever more drawn
    • already took as obvious and said it was evident, that there has
    • independent spiritual life, into legal life and economic life,
    • three independent systems rule — I have presented this
    • social organism three independently applicable systems need to
    • find the relatively independent systems of circulation,
    • only dependent on what a person contributes: it depends on the
    • like people are one of the independent economic factors. This
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
    Matching lines:
    • can't deny this — the facts teach us — in both
    • olden times. Here the entire person was goods. Today what has
    • goods and the price of other products are dependent on the
    • into the economic process. It will be different if, independent
    • labour dependent on it but that the economic life can be
    • labour rights, which is situated on the basis of an independent
    • a third element, the independent economic life must be
    • integrated with the independent law of rights, with what one
    • dependence of their spiritual life coming from the state right
    • spiritual life being independent as such.
    • of emancipation will rise towards an independent spiritual
    • organism there needs to be a striving towards the independence
    • it comes across as the most ardent need. What in life is most
    • independence of the spiritual life, then you will see, will
    • time whether one denies one or other meaning but that one
    • relevance to the student body. In relation to the latter: do
    • today's student body is justified by the reproach that this
    • eventually the modern student has also had to develop out of
    • within the modern student body with for instance what was found
    • within the student body, when I also — it's been a while
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Richard Wagner and Mysticism
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    • quite another matter. Detailed evidence in support of this point would
    • anyone deny him the right to speak about the plant from this aspect
    • everyone who is a true student of Spiritual Science. — It is that
    • the experiences of those to whom the hidden teachings were revealed
    • asked himself: ‘Is this not evidence of a severance that has taken
    • together or when one becomes dependent on another. But there are also
    • evolution proceeded, the mists condensed into water, the air grew
    • of the other. When the cloud-masses condensed into water, man emerged
    • condensing and giving rise to the floods now spoken of as the Deluge,
    • Nifelheim were condensing, and they conceived the idea that the water
    • confronting them as a separate independent power in each individual.
    • in evolution: love that is dependent upon uniformity of flesh and
    • principle of individual independence. In the age preceding that
    • love bound up with the blood-tie, and the principle of independence,
    • principle of independence. Christianity was to bring into the
    • world a love that is independent of blood-kinship. The words of Christ
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • there. They are subsistent and independent. The Idea of the Good
    • evolved independently were unknown. Whereas the Initiates of earlier
  • Title: Community Building
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    • assertion, laden with content because laden with life, with
    • standing on this foundation, so ardently craved by many
    • the present traditional religious denominations. And I had to
    • the ideal, it then suddenly becomes alive.” It becomes
    • one appearance or another. Anthroposophy is independent of any
    • Anthroposophical Society and may be found independently of such
    • for no one will ever deny that I know the meaning of bearing
    • deny that I myself know what it means to love Anthroposophy.
  • Title: Community Building
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    • dissension, for separating and founding independent groups
    • suddenly into an entirely different state of consciousness if
    • rightly identify the one thing with the other. In other words,
    • formation of an independent association called The Free
    • take over the Presidency of the Anthroposophical Society which
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
    Matching lines:
    • ancestor was unable to form ideas independently of the
    • independent of the guidance of spirits with whom they had
    • jurisprudence in them. We let the gods mete out
    • influence our thoughts and make them dependent on
    • increasingly independent of mere feelings and emotions,
    • independently of human beings, requiring merely their
    • self-evident; otherwise we would do it differently. But
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • life we become more independent, though this independence
    • soul principle and are consequently less independent.
    • growing denser and denser and more and more bony. We
    • independent of this body. Our future salvation entirely
    • this way, independently of our physical bodies, going
    • to the public they always deny having personal experience
    • he becomes dependent for life on the person to whom he
    • degree of dependence. That essentially is a
    • only one way out of this dependence on one's followers
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • form an opinion about the identity of their ruler.
    • develop and think ahead to the future unless we broaden
    • is evident that a whole empire was formed in such a way
    • denominational groups have arisen from these —
    • hand. He would take that to be self-evident. At the time
    • rest — a nation falling into decadence, the French
    • trodden to death, a memory reaching back to things that
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
    Matching lines:
    • powers of decline that are clearly in evidence, to powers
    • issue, as it was self-evident that the typesetter must
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • the contrary, in fact. Economic life is dependent on
    • seventh says the opposite. It evidently follows that one
    • It saddens
    • properly at a certain density will of course be useless
  • 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
    • in evidence even in people who themselves are quite
    • inner experiences mysticism provides in its one-sideness
    • got hold of it, and the students use the trumpets and
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • thoughts that are independent of the physical body, so
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
    Matching lines:
    • human beings. Human beings had to become independent,
    • deny this. They therefore did not call themselves
    • this from various hidden trends. I want to end today be
    • order. According to her this consists of the golden
    • with everything again determined by the golden section.
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • traced in dream life. It will be evident from everything
    • had perceived. We actually have outer evidence that
    • the night sky, i.e. on things hidden from view between
    • is based on the evidence of the senses concerning outer
    • into decadence. If you take a good look at oriental
    • decadent culture but, as I said, the underlying trend is
    • being independent of the body, they were using an
    • but it has fallen into decadence. In the West a great
    • idea remained in a culture grown decadent, and people no
    • heights of the spirit has condensed into a kind of closed
    • Occident will one day give form and substance to the
    • increasingly falling into decadence, into decay. It is
    • that has once been great and is now completely decadent.
    • experience of the historical East in its decadence and
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
    Matching lines:
    • human beings that will then work more or less independently. I would say,
    • produced — and these were quite independent of human beings. Thus
    • already said you will see that forces independent of humanity,
    • through technology; energies completely independent of anything human
    • produced. Humans are dependent on the earth's productivity where these
    • forces are concerned. They are dependent on many factors that do not lie
    • by human beings, that is quite independent of what really lies in human
    • forces and energies also exist and take effect independent of human
    • beings, just as the forces of nature are independent of human beings.
    • with an ahrimanic world that is growing completely independent of
    • foremost in Pierre Bayle's mind. Those beliefs were based on a denial of
    • business ledgers. All this will condense into feelings and emotions.
    • know what a human being is; I do not know what I am.’ Despondency
    • evident. Outer want will become an inner want for the soul, and out of
    • Gospels. The Albigenses, Waldenses and others who would not accept this
    • deny the Gospels their reality, considering them to be the products of
    • independent of anything human beings were able to do? It was entirely
    • destiny partly dependent on elements that are no longer human; they
    • establish an independent life of the spirit. That can be Christian
    • through and through. And this independent life of the spirit will be able
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
    Matching lines:
    • ourselves that if we were entirely dependent on the earth
    • whole weight and burden of the riddle which lies in our
    • Golden King as the king of wisdom, the Silver King as the
    • not enough, therefore, merely to interpret the Golden
    • mind and spirit (Golden King), the political element
    • the followers of the Golden King.
    • that Goethe presented in fairy-tale images of a Golden, a
    • about fairy-tale images of a Golden, a Silver, and a
    • entirely new in really getting to grips with the Golden,
  • Title: Life Between Two Incarnations
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    • the memories suddenly appear in an unbound way.
    • their earliest life suddenly reappeared from oblivion with full
    • sometimes occurs, and we are wont to denote this feeling by saying that
    • a gruesome or unpleasant one. In any case, man becomes more independent
    • independent in life and has acquired interests in looking at spiritual
    • liberation of a plant that grew in a narrow crevice and suddenly grows
    • condense into effects in the archetypes. These are then able to live



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