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• Title: Memória e Amor
  Matching lines:
  • loving work as architect, sculptor, and painter, was completely
  • ele dedicou seu requintado trabalho como arquiteto, escultor e pintor - ter sido
  • completamente destruído por um incêndio. Nesta palestra ele fala sobre a herança trazida da
  • palestra é a décima quarta das dezesseis em uma sequência intitulada Relações Espirituais
  • no Organismo Humano [em inglês, Spiritual Relationships in the Human Organism], e
  • Organismus. Ela está contida no volume número 218 da Edição Centenária Completa [em
  • Graças a um doador anônimo, esta palestra está disponível a
  • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
  • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
  • 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 experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
  • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
  • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. Lá, realmente sabemos o que está dentro de nós. É como se aqui na Terra não víssemos árvores nem nuvens lá fora, mas olhássemos principalmente para dentro de nós, dizendo: aqui está o pulmão, aqui está o coração, aqui está o estômago. No mundo espiritual contemplamos nosso próprio interior. Mas o que vemos é o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antroposófica como o mundo das hierarquias superiores. Esse é o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro – quando falo do todo é apenas figurativamente, mas é inteiramente verdade – às vezes cada um de nós se sente ser o mundo inteiro. E nos momentos mais importantes de nossa existência espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. É tão verdade que lá temos consciência de espíritos do mundo superior dentro de nós quanto é verdade que aqui na Terra não temos consciência de nosso interior: do fígado, dos pulmões e assim por diante. O que é mais característico é que, na experiência espiritual, toda nossa experiência física é invertida. Gradualmente, por meio do conhecimento da iniciação, aprendemos como isso deve ser entendido.
  • Há, entretanto, um processo essencial – ou grupo de processos – relacionado a essa convivência interior com os seres das hierarquias superiores. Se, no mundo espiritual, percebêssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontraríamos. De fato saberíamos que vários seres estariam vivendo em nós, mas nunca nos tornaríamos plenamente conscientes de nós mesmos. Portanto, em nossa experiência entre a morte e um novo nascimento, há um ritmo. Consiste na alternância entre a contemplação interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antroposófica, e a atenuação dessa consciência. Fazemos o mesmo com o espiritual em nós, quando, na vida física, fechamos os olhos e ouvidos e vamos dormir. Nossa atenção, digamos, se afasta do mundo dos seres espirituais dentro de nós, e começamos a perceber a nós mesmos. Certamente, é como se estivéssemos fora de nós mesmos, mas sabemos que este ser fora de nós é o que somos. Assim, no mundo espiritual, percebemos alternadamente a nós mesmos e o mundo dos seres espirituais.
  • Esse processo rítmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na existência física terrena. Pode ser comparado com a inspiração e a expiração, e também com o sono e a vigília. Na existência física na Terra, ambos são processos rítmicos – ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, não se trata de saber algo de uma forma puramente abstrata, ou – devo acrescentar – para a satisfação de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a questão: o que acontece na vida terrena que se assemelha a uma faculdade de memória não possuída pelo homem em sua consciência comum, uma faculdade que pode ser possuída por seres das hierarquias, arcanjos? O que há na vida física que é como uma memória de se viver no mundo dos seres espirituais, ou como uma memória de se experimentar a si mesmo lá?
  • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos 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 experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência 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 é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
  • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – 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. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
  • Descrevi esse estado de sono sob um determinado aspecto, a última vez que estive aqui. Agora quero acrescentar algo sobre os processos então mencionados. Eu sei que essas coisas são facilmente mal compreendidas. Repetidamente, ouve-se dizerem: “Da última vez, ele descreveu a experiência do homem entre dormir e acordar, e agora ele está nos contando algo diferente sobre issoâ€�. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
  • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
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• Title: Evil and Spiritual Science
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  • further, yet the human soul feels compelled to bring it up time
  • spirits in human development. On the other hand, we can study
  • striving towards knowledge, precisely when faced with this
  • may perhaps be able to feel about such a question, that it is
  • far back into human development; but first we would like to
  • take us too far, if we were to exhaustively portray the ideals
  • in Stoicism an awareness came into play, that human development
  • was going towards an ever clearer and clearer self-aware human
  • humanity is enabled to insert itself in full clarity in the
  • itself; and this deadening happens if a human being allows
  • feeling life to enter too strongly into the surging wave-play
  • that at the same time create a spiritual impotence, are held
  • tried to bring to the fore precisely this side of Stoic being
  • ideal before Stoicism. And that which inserts itself as wisdom
  • in the development of the world, recognises in the meaning of
  • Stoicism, that the development of the world was able to take it
  • up. That world development was also shot through with wisdom,
  • Always, when the question surfaces: how does the human self
  • position itself in the whole structure of the cosmic order?
  • embed itself into the cosmic order) to unite firstly with that
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• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • interest for those who are now themselves giving lectures to a
  • in the different religions.
  • material form, it is looked upon like other lifeless objects.
  • near future there'll be a gigantic progress, also in the technical field.
  • the elementary part of occultism. To-day it is not possible to teach
  • more. The faculty of spiritual vision develops through an inner schooling.
  • first of all, they must deviate their attention completely away from
  • away completely. Suggestion, hypnotism, abnormal soul-conditions, a
  • with theosophy as it is meant here. Those who develop their higher soul-forces
  • are able, by their will-power, to throw out of their field of vision
  • still more closely connected with clairvoyance, used to paint this aura
  • love for their fellow-men are surrounded by a greenish aura; religious
  • feelings, religious fervor, sends out blue rays. The aura is simply
  • in regard to these three bodies. They do not develop simultaneously
  • refrain from influencing the etheric body and astral body prematurely.
  • people around him. For a child is able to feel good and evil thoughts.
  • We should endeavor to sharpen and develop the child's senses. His fantasy
  • finished things to play with. He should instead make something for himself,
  • a form, etc. This rouses and awakens the child and develops the forces
  • body and astral body separate themselves from it and ascend. It is not
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• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • interest for those who are now themselves giving lectures to a
  • one, the spiritual world or Devachan. Deva means God in Chan means field
  • man consequently does not travel to other places, but he simply changes
  • we are not surrounded by a new, completely different world, but the
  • senses for the perception of the physical world are eliminated and we
  • world, the senses of the astral world disclose themselves. When we become
  • tell us of such experiences. They are really to be pitied, when through
  • But when we begin to meditate in a serious way, when we school ourselves,
  • then the clairvoyant power develops in a normal, regular way, and then
  • towards them and throwing themselves upon them. In reality these shapes
  • and picture to ourselves a German town of that time. There everything
  • were inspired by a feeling which still exercises an influence upon us
  • city the things we see no longer appeal to our feeling, nothing touches
  • may attract our attention. Nothing sacred, nothing having a religious
  • receives anything from outside, it nevertheless bears deep within it
  • the yearning for religious things; this feeling lies deeply buried within
  • which existed in the Middle Ages! The religious yearning may suddenly
  • so that it appears as a religious passion in a mirrored picture, as
  • whereas joy appears as a kind shape in a light yellow color. Little
  • Man's spirit descended as far as the physical world and clothed itself,
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• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • interest for those who are now themselves giving lectures to a
  • out of the physical body at the moment of death. Immediately after death,
  • the whole earthly life unfolds itself in every detail before the soul
  • three days, until the next separation, namely that of the etheric body
  • new condition? Man now experiences himself in the world which he enters
  • man grows conscious of the astral world. Nevertheless there exists in
  • does not last forever, little by little the longings cease. Many religions
  • the human being feels his last longings and lives through his whole
  • Afterwards man enters Devachan. This is clearly indicated in the Gospel
  • of God. — Little by little the human being must free himself from
  • the condition in which he emancipates himself from everything which
  • chains him to the world of the senses. It is influenced entirely by
  • the sensory life in the physical world. If a person entirely submitted
  • us, is now want. Hot passion calls up the feeling of horrible chilling
  • being freed himself from physical life before death and the easier
  • his death, the more readily will he disaccustom himself to the world
  • violently severing themselves from the life of the senses, they will
  • human beings are — so the Bible says — messengers, Angels
  • bearing and walk from a sanguine, melancholic or phlegmatic person.
  • earthly life is the expression of what we worked out for ourselves.
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• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • interest for those who are now themselves giving lectures to a
  • is situated somewhere else. It always surrounds us. But an ordinary
  • is known on Earth as feeling and sensation. There, the currents of pain
  • may be felt like the winds which blow on the Earth. Every calamity that
  • appears as a terrific tempest, unchaining itself in lightning, thunder
  • man gradually overcomes the feeling of importance which he attributes
  • to his own body. He learns to compare his physical existence in a selfless
  • he becomes a degree less selfish. The first region of Devachan is the
  • unity of all life. Little by little, with the development of a theosophical
  • look upon them objectively, recognize their full significance. We come
  • stage in our inner development, we shall be able to recall our past
  • earthly lives. This is only a question of development. Everyone will
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• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • interest for those who are now themselves giving lectures to a
  • life implants itself in the next one. After death man leaves behind
  • body, the astral body and Ego grow out of the physical body. Immediately
  • does not quite resembled experiences themselves which we had here on
  • Earth. There, our experiences were linked up with feelings and soul-impressions, the
  • faces the soul as if it were quite estranged from it. The feelings
  • and moods are lacking. I see myself, my relatives and friends within
  • cosmos. A clairvoyant to observes a person with course feelings in this
  • forces which impressed themselves upon the astral body. They transformed
  • themselves as if they were some kind of nourishment for the astral body.
  • self, man's fifth member, grows out of this complex of forces. It is
  • the human being has his Ego and his causal body and is enveloped by
  • their effects on ourselves. In the case of every action we now experience
  • to this retrogressive experience: vivisection. This is closely connected
  • The vivisector must experience in himself the results of his deeds. In
  • another person, we must experience this injury ourselves in Kamaloca;
  • we feel the effects which this injury produced on the other. By going
  • Devachanic world. There, the human being can elaborate everything
  • once more all the feelings and moods which arose in us. The effects
  • of our own deeds, the feelings and moods which we experience, stream
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• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • interest for those who are now themselves giving lectures to a
  • causal body frees itself. This asserts itself in the form of rays which
  • this is as vivifying an element as oxygen the physical human being.
  • as bell-like shapes, which arise through the fact that the astral substance
  • of the new etheric body takes place when the bell-like shape has already
  • karma. Also the character, the inclinations and habits express themselves
  • elaborated in the physical body. They transformed themselves into forces
  • influence our next one by cultivating noble inclinations and feelings,
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• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • interest for those who are now themselves giving lectures to a
  • itself when we study man's life of thoughts. Our thought-life is an
  • or unhappy experiences. When someone judges his fellow-men negatively,
  • does nothing but criticize, this inclination will express itself in
  • a next life in a definite physical constitution, namely in the fact
  • development the human being had an astral body which had not yet been
  • elaborated by his Ego. During the course of the incarnations the Ego
  • be learned through experience. A true judgment only develops through
  • clairvoyant sees a great difference in the astral body of a developed
  • or undeveloped person.
  • by lower instincts and passions, and a part spiritually elaborated by
  • the Ego. Francis of Assisi for example had completely transformed and
  • elaborated his astral body. That part of the astral body which has been
  • the more he becomes what is cllled a religious, wise person.
  • case of an initiate this influence on the etheric body manifests itself
  • who has reached this stage is called a Chela.
  • Chela grows conscious of his past earthly lives.
  • high stage of development, the human being also gains control over his
  • a past life which has not yet been elaborated by the human Ego, continues
  • must feel attracted towards parents whose physical qualities most closely
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• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • interest for those who are now themselves giving lectures to a
  • we shall deal with the evolution of man and of the earth itself, with
  • which exists since the time of St. John, the author of the Gospel of
  • St. John and of the Revelations.
  • speak. They completely harmonize with the investigations of natural
  • is not yet admitted by modern science, namely that also man already
  • climate, and consequently entirely different distribution of air and
  • Religious documents may
  • be viewed from four aspects. 1) By taking them naïvely and literally.
  • 2) From the standpoint of science which considers itself far cleverer
  • you will feel that the critic in you becomes a mere apprentice.”
  • The German saga speaks for example of “Nifelheim”. This
  • is the misty land of Atlantis. “Nibelungen-land” is a metamorphosis
  • of the word “Nifelheim-Nebelheim” — meaning land of
  • him to say “I” to himself with a certain conviction. He
  • had instead other highly developed faculties, for example the power
  • of memory. The larger the anterior brain, the greater the intellectual
  • gliding machines were propelled by the life-forces that lie concealed
  • in the same way in which our railways are fed with coal. In this field
  • bend at will. For their dwellings they only used living substances and
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• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • LEMURIAN DEVELOPMENT
  • interest for those who are now themselves giving lectures to a
  • LEMURIAN DEVELOPMENT
  • body. This consisted only of gelatinous, transparent substances, into
  • This is very significant, for with the development of the lungs is connected
  • The lungs developed out of this bladder, under the influence of the
  • How should the relation
  • The one developed upwards, the other became decadent. Also the relation
  • course of development. But the ape-like forms have partly degenerated
  • human race branched out; the one main stem to an ascending development
  • human beings who were expelled and condemned to degeneration. The ascent
  • themselves. The higher expels the lower, in order to rise still higher;
  • later on there will be a compensation for those who were expelled.
  • The moon severed itself from the earth and formed a secondary planet.
  • Earth and the evolution of man are closely connected. What the astronomer
  • eliminated from the earth, which had given man the possibility to bring
  • eliminated through the exit of the moon. At that time earth plus moon
  • course entirely different from the plants of to-day. Nevertheless when
  • itself from the earth, the plants turned completely around and again
  • aspect, the whole process of development exists for the sake of man.
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• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • interest for those who are now themselves giving lectures to a
  • development, its present state may be changed by training, particularly by a
  • development are called Initiates. The path which they tread and teach is that
  • post-Atlantean epoch), the Aryan, descends from the most highly developed
  • approximately in the region of present-day Ireland. The island Poseidonis
  • still further west, namely the Egyptian-Chaldean-Babylonian culture. Man's
  • Planets", through which the earth passes in its development. The names of
  • past or future conditionof the earth. But these conditions are related to
  • development. The conditions which will follow are "Jupiter" and "Venus",
  • These seven incarnations of the earth are intimately connected with man's
  • development and are therefore even mirrored in ordinary life; names of the
  • closely connected with ordinary life. The ancient Egyptians still arranged
  • special constellation. A fourth epoch of culture is the Graeco-Latin one. It
  • We ourselves live in the fifth
  • epoch of culture, of the fifth root-race belonging to the fifth age of the
  • phantasy reaches a higher stage of development it leads to clairvoyant
  • Initiates do now, the soul-content of their fellows. To-day the word can
  • itself will become creative; then the human beings will be magicians of the
  • loneliness, and he must gain a certain fundamental mood of devotion. In
  • regard to the first, the loneliness of a few minutes each day is meant,
  • Maximum number of matches per file exceeded.
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • Aristotelianism, East, West, Middle, Ego
  • central to the life of soul along with intellectualism and the possibility
  • Aristotelianism, East, West, Middle, Ego
  • development, the much-debated question mentioned to begin with was whether the outstanding and
  • leading individual personalities are the principal driving forces in this development or whether
  • century Wilhelm von Humboldt
  • the course of the nineteenth century it was precisely the opposite historical mode of thought and
  • approach which was then particularly developed, and that it was not the ideas in history that
  • were pursued but only a sense that was developed for the external world of facts. Attention was
  • propelling forces of history lie, even though these spiritual forces will have to be expressed
  • when, from a spiritual-scientific standpoint, we look more deeply into the historical development
  • come to us which, precisely for a discerning judgement of the situation of modern humanity, will
  • historical development there are times when what has real being and essence
  • phenomena into the depths of historical development.
  • ordinary observation, below the flow of these facts. And if the eye of the soul observes the flow
  • something which otherwise is at work everywhere, but which does not show itself in such a
  • not manifest itself in such a significant way in the time before and after as it did here. If one
  • attention for what is usually called history — but which, nevertheless, for a deeper view
  • of humanity's development, is indeed significant. Around this year there was a kind of learned
  • theory that this Greek developed from his thoroughly Greek mode of thinking, which was now just
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • central to the life of soul along with intellectualism and the possibility
  • civilized humanity of the Northern Hemisphere, in which the human individuality began to develop
  • more and more in full I-consciousness. The forces which elaborate this I-consciousness will grow
  • will take place in the sign of this development of the individuality. This, however, means that
  • that, in humanity as a whole, the individual element of the human being will take on greater
  • way, 'we are individuals': it is rather a matter of the whole development of humanity taking such
  • a course that the individual human element can work into it.
  • course of human evolution developed some particular quality, just as now it is that of
  • action of spiritual powers working into the physical life of humanity on earth. But precisely
  • individuality is developing — when I-consciousness is developing fully, when the
  • consciousness-soul is, as it were, giving itself contour, becoming integrated in itself —
  • evolution. And the human being who, through the development of his individuality is being
  • how these differentes within humanity express themselves in the civilized world.
  • scientific way of thinking about social life, a certain view of life has been developed. This
  • into being in our technological age, our intellectual age. I have presented all this, insofar as
  • life held in die West, especially in the Anglo-Saxon countries. In these countries, under the
  • influence of the modern technology and industry, there has also developed among the broad masses
  • socialist conception of life, however, developed in such a way that it stands entirely under the
  • Strike movement are significant precisely as a characteristic of what is taking shape in this
  • develop from these impulses, we can nevertheless dearly perceive how the views of life which do
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • central to the life of soul along with intellectualism and the possibility
  • past, but wish now to work into and to influence human lives, assert themselves; not, indeed,
  • through human beings themselves, but by appearing to them. We spoke of how these beings influence
  • the human 'I' and astral body — and then asserting themselves, without the people realizing
  • imaginations, put into practice in present cultural development what these beings introduce. If
  • between the West and the East one must look more closely into the underlying spiritual conditions
  • and at everything in the physical-sense world that expresses itself out of these spiritual
  • human being of the ancient Orient had a highly developed spiritual life that flowed from a direct
  • Greece there mingled in with it what then became Aristotelianism, what was already intellectual,
  • spiritual life is, in fact, completely decadent. This spiritual life is of such a nature that it
  • through it, but can no longer find a link between what he believes about the spiritual world and
  • what happens here on earth. This shows itself most strongly in Anglo-Saxon Puritanism, in which a
  • faith, completely estranged from the world, has secured itself a place alongside worldly
  • activities. It is directed towards entirely abstract spiritual regions, and basically does not
  • In the Orient even completely worldly aspirations
  • the appearance of religious movements. And the momentum of Bolshevism in the East, for example,
  • Russian people, as a religious movement. The impetus of this social movement in the East lies not
  • regarded as new Saviours, as the continuers so to speak, of earlier religious-spiritual striving
  • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
  • most of all — the dialectical element, the element of political-legal-militaristic
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• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • central to the life of soul along with intellectualism and the possibility
  • to the relation between Schiller's
  • other hand, the feeling of those spiritual beings who, as imaginations, as spirits of the East,
  • certain middle mood between one possibility in the human being — his being completely given
  • being cannot come to freedom. For if he has completely surrendered himself to the world of the
  • is unfree. But he is also unfree when he surrenders himself completely to the necessity of
  • instincts to such a degree that he can give himself up to them without their dragging him down,
  • It is an extremely important fact that Schiller's
  • which, in the West, expressed itself tumultuously as a large political movement orientated
  • he sought to answer the question: What must the human being do in himself in order to become a
  • that the human being can become free? Schiller asked: What must the human being become in himself
  • Kant and tried to answer such questions for himself in a Kantian way
  • quite different from Schiller's. It was precisely because of the difference of their
  • philosophical treatise. This way of presenting concepts, of developing ideas, was not unfamiliar
  • to him. Anyone who, like myself, has seen how Goethe's own copy of Kant's
  • this work of Kant's which was abstract, but in a completely different sense. And just as he seems
  • to have been able to take works such as these purely as study material, so, of course, he could
  • — for Goethe this was all far too cut and dried, far too simplistic. He felt that one could
  • not picture the human being so simply, or present human development so simply, and thus he wrote
  • philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • central to the life of soul along with intellectualism and the possibility
  • evolution itself.
  • We know that a new age in the development of
  • become since the beginning of the fifteenth century. People do not consider the completely
  • intellect.
  • eleventh, twelfth, thirteenth and fourteenth centuries of European development, it is possible to
  • faculties in his soul which enabled him to achieve a relationship to nature — a
  • relationship to what was revealed in nature as spirit — and thereby also to achieve a
  • relationship to the spirit world itself. Certainly, longing for knowledge has been spoken about a
  • good deal since then; but it is impossible, when one looks completely without prejudice at the
  • development of humanity, to compare the longing for knowledge which holds sway today with the
  • intensity of the longing for knowledge that held sway before the middle of the fifteenth century.
  • the first half of the nineteenth century, we are presented with ingenious elaborations of the
  • human system of ideas; but only, if I can put it so, artistic elaborations of it. In neither
  • Schelling,
  • Hegel
  • — particularly not in Hegel — do we find a proper
  • from the fact that it is just in this time that we find the particular development and
  • elaboration of the intellect. This, of course, did not happen all at once. The intellect was
  • gradually prepared for. The last traces of the old clairvoyance had long since become extremely
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• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • central to the life of soul along with intellectualism and the possibility
  • of the Christ, has taken in the course of human development. We remember that human development
  • characterized the different epochs of human development in such a way that we have placed the
  • Today we will remind ourselves that there were
  • intellect which since the middle of the fifteenth century has constituted the soul-life of modern
  • Other people had already lost this clairvoyance — were already definitely in the beginnings
  • of an intellectual development. This was particularly so in the Romans. And one can therefore say
  • towards the West — to the Greeks and the Romans — one could receive what was related
  • late period of his life, a clairvoyant state through which he could convince himself of the
  • truth, of the genuine nature, of the Mystery of Golgotha. What St Paul was able to relate out of
  • received by people as news — could be clothed in the form of the germinating intellect.
  • Intellect itself, however, was not able to penetrate the Mystery of Golgotha.
  • before the intellect broke in and understanding for the Mystery of Golgotha could no longer be
  • found. Had the Mystery of Golgotha come during the full flowering of the intellect it would, of
  • the Gospels are nothing other than accounts concerning the Mystery of
  • Golgotha gained through clairvoyance. But then there spread out over humanity's development the
  • particularly in Rome and which can be seen as the wave that prepared the later intellectuality
  • but in which this intellectuality already lived. Dialectical-legal thinking spread out and, in
  • where, as I related yesterday, there was still a nature-based economy. Central European
  • civilization, nourished at first by Rome, took shape primarily in the sign of the intellectual,
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• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • central to the life of soul along with intellectualism and the possibility
  • how European conditions are bound to develop in the near future, and we saw that the course of
  • European development, of modern civilisation generally, will inevitably be bound up with the
  • must be absolutely correct. But what must be regarded as imminent is what I characterized for you
  • because of the impossibility of adhering to the old prohibition against reading the Gospels
  • demand to be able to receive and read the Gospels — an experience of Christ has not been
  • able to develop. And we have already pointed out how the particular constitution of soul that is
  • encapsulate themselves in their habitual ideas so that nothing can penetrate which conflicts with
  • conservative element in human evolution today. It is the belief in the authority of popular
  • last decades, ideas which have become familiar through nineteenth-century scientific development
  • in the near future as some deluded scientists seem to think. On the contrary, it will increase
  • a stimulus for the right kind of development — then out of this materialistic mood, out of
  • The human being, as such, is actually entirely excluded from the conception of the world based on
  • scientific learning when we held our course for scientists and we saw that none of these has
  • evolution. But actually it takes into consideration only that element of man that is animal. It
  • animal-element in man appears in a modified form, the extent to which the animal-nature in man
  • differs from that of the animal world. The ability to keep man himself in view has been
  • completely lost by science; man is left out.
  • Science has developed scrupulous methods. It has
  • point where man himself becomes comprehensible. There is no place for the human being in the
  • Maximum number of matches per file exceeded.
• Title: Abbreviated Title: Lecture I:
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  • reality is attributed generally only to what arises and forms itself, as it
  • of reality when they see the plant shoot up from the root and develop from
  • what has sprouted in the physical world is in its turn eliminated,
  • takes on thereby a higher significance for the whole interrelation of world
  • not given themselves up to egoism alone, but who have spent their life
  • and a new birth is usually relatively long.
  • connected intimately with everything which can be learned with regard to
  • Picture to yourselves that when we enter physical existence we are born
  • particular age and impelled towards particular people. So we are born into
  • born. What we think, what we feel, in short the whole content of our life,
  • surrounds you, this does not stand there by itself but is the result of
  • their ancestors' friends and relations, and so on. Human beings must
  • dwelt in the spiritual world. Many things happened on Earth during this
  • feelings and ideas. The children in turn did the same with their own
  • have lived quite intensely and in the fundamental character of any one
  • harmony with what surrounds it, when it is completely alien to its
  • of which we will that it should enter the spiritual development of earthly
  • Science prepare themselves to appear in earthly existence again as soon as
  • will realise that, to a certain extent, you help the spiritual beings to
  • guide the world by devoting yourselves to what lies in their intentions.
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• Title: Talk To Young People:
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  • belong at all to the 20th century; sometimes we feel we must have
  • Nevertheless we should look at the
  • begun to influence our development. Young people
  • century feel this in their unconscious, feel it inwardly, like an
  • earthquake shaking human evolution. But people merely say, “It's the
  • elders or traditions have brought about.â€� The clever ones put it like
  • epoch the young have rebelled against the old.
  • experience they are having and the actual inner experience itself. We
  • “Wandervögelâ€�
  • in human evolution. Sometimes you can observe this quite intensely,
  • such a young fellow would only bother me. (In these matters it's
  • young people, doing everything ourselves. Couldn't you help us?â€� “I
  • will help in every way possible,â€� I told him, “if you can get things
  • their answer was usually, “Young people have always been rebels.â€� I
  • of an answer for me. Yet I know that many of them know very well this
  • it is clearly present within them. What they feel clearly and very
  • perfectly but as they look out at nature, their distinct feeling is,
  • “We are helpless. Even to come to a primitive kind of appreciation
  • for nature, we should develop the most elementary forces within
  • when you are aware of such an attitude, you will feel deeply, very
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• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • is the imagination of the Angelos. The Sleep-experiences of the Sun-man
  • are the inspirations of the Archangels.
  • kingdom through the Archangeloi. The dream-conception of the Moon-man
  • — (or the dreamer in man) become, with aid of the Angeloi,
  • Jupiter's animal kingdom. The concepts of earth-man develop —
  • the then highest developed men, turn into impulses for the human
  • Moon-stage. And we must remind ourselves of the fact that, in a certain
  • a certain sense, carry the Moon man in us. We have developed from the
  • further, namely that the Moon man also encloses the Sun man, and the
  • surrounded by a shell; but if we wish to imagine the reality related to
  • which in a specific sense, belongs to the earth, we would have to
  • has head organs now scarcely discernable.
  • previously we have to do with evolutions or developments that
  • post-Atlantean age man begins his development as earth man, his true,
  • active development. Hence, we find that the first three cultural
  • and he is not idle! How is he occupied? Well, he continues what he did
  • him, and they are the Beings of the Hierarchy of Angeloi — and
  • this dreamer developed the only possible consciousness that could
  • but his experiences in the earth man are developed into clear,
  • becomes ideas for the Angeloi Beings, and they change these to
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• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • understandable, one might even say justifiable. But something else
  • feeling must be added, a certain perception that the more one strives
  • gradually to have an enhanced feeling in what a lofty sense, in what
  • this great problem. And I beg you to be entirely clear that only
  • the evolution of earthly history, fell in the Fourth Post-Atlantean
  • Golgotha lies approximately at the conclusion of the first third of
  • purely objective fact: in short, what happened as the entry of the
  • perhaps even known what had taken place there. It might quite well
  • in his soul, and that which has happened objectively within the human
  • Golgotha. We are aware that not only did the Evangelists, out of a
  • which we find in the Gospels; an attempt was also made to grasp it by
  • natural, has made use of already existing ideas in asking itself:
  • particular, Greek philosophy that which was developed for instance as
  • world-conceptions which had been developed since antiquity, and which
  • original revelation had not taken place. For it is not only
  • amaterialistic, but an entirely nonsensical idea that the attenuated
  • at its starting point have been formed by human beings themselves. It
  • is primeval revelation, which as we know was founded in an age when
  • revelation which in ancient times had been given to man for the most
  • Thus one could see an intensive stream of primeval revelation arise
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• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • on the other, the life-element which at a certain time must unite
  • of the different one-sided elements in world-existence in order to
  • on the one hand, of the lifeless knowledge-principle, the ageing
  • life-without-knowledge, which unites itself like a young shoot in
  • the same facts somewhat more subjectively, will give our attention to
  • rhythmic alternation that occurs in man's daily life; namely, that he
  • considered more closely and exactly, but for today's study what has
  • it can happen that, without any special development having been
  • lifts himself out of a living and weaving in what one might call a
  • finely spiritualised existence.
  • element in which they felt themselves to be actually cleverer than
  • to themselves: Yes, this or the other came; it placed itself before
  • then one can find oneself quite stupid in contrast to the cleverness
  • far more etheric element than the life of the physical world is from
  • completely forgotten in the moment of waking.
  • weaving in such an element as he cannot fully take with him into the
  • convince himself, is understood when we take the wonderful primeval
  • himself: If what we call the Luciferic temptation had not taken
  • things with our intellect and reason in order to get certain
  • knowledge of the things of the world. Nevertheless it is quite clear
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• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • cultural streams, the various world-conceptions and feelings which
  • every moment of his waking life — does not feel
  • how intimately connected is the thought-content with what we are as
  • the feeling that because he sees the trees etc. concepts come to
  • percepts into himself and then lives them over again.
  • actuality in our inner self as man, that we do something by thinking,
  • usually believe it to be. People take it to be a reproduction of
  • before we are born and belongs to the forming forces of our nature.
  • something like a shadowy outline, a phantom, of ourselves; not
  • ourselves must be inserted, for we are continuously losing something,
  • have no inner feeling of how the thought grips them, how it really
  • spreads itself out in them. Now and again a man will feel in
  • scarcely feels any longer that the thought is actually striving all
  • But unless we come to a feeling of such
  • inner feeling and life, of what spiritual science really desires. For
  • yields us inasmuch as it reproduces something external; it works in
  • the life element of thought, in this continuous shaping process of
  • world-conception this feeling about thought which I have just
  • in a high degree that one must seek for this feeling of an inner
  • for meditation; for meditation should be a familiarising oneself with
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• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • Harmonizing Thinking, Feeling and Willing
  • yesterday we were able to show how the intellect, all that is
  • point of merely seeing images of something external in what he
  • happening in him himself. An inner becoming is accomplished, an inner
  • opposite of this, namely, how the impulses of feeling and will are
  • bewitched in the inner being of man, so that when he feels, when he
  • then entirely and solely within himself, that he is concerned only
  • with himself, and that what takes place in the impulses of feeling
  • cosmos. We believe that in our feelings we only bring to expression
  • our inner life, we believe we are experiencing something which is
  • beings of the hierarchy of the Archangeloi, at the time of the
  • interpenetrate us, interweave in us and shut off our feeling and our
  • willing from the outer cosmic existence. They confine this feeling
  • confined to us ourselves, to live only within us as our impulses of
  • feeling and willing, and something else which pays little heed to
  • with our intellectual life (Diagram 1 yellow) which turns to the
  • our form. On the other hand we have an element of will and feeling
  • Man, in fact, experiences as his inner world, his feeling-and
  • his senses, and then combining the observation with his intellect and
  • that (Drawing 1, yellow) must certainly go out to a
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • it learns to know nothing else; it creeps about and learns to
  • world-conception. Thus it creeps about there down below the earth and
  • makes itself a world-conception. In the picture that it devises as
  • makes for himself, never a word is to be found about the existence of
  • the sun, the coming forth of the plants; this indeed is self-evident.
  • about down below and will call one thing a cause and another an
  • about what the worm actually observes down there below; it is clear,
  • completely opposite: men makes researches into what their senses see;
  • and move about in what — well, not in what is shut
  • the cause of all he has puzzled out down below is, as a matter of
  • that what he himself underneath has had as perceptions of
  • differences, is up above. It is just the same when one raises oneself
  • himself genuinely with his whole heart and soul into this
  • correct and complete in itself, there need be no logical error in it,
  • it can be a world-conception completely tenable inwardly. You will
  • something with the means offered by the world in which he dwells.
  • World-conceptions can have ever such fine proofs in themselves, they
  • still remain — well — let us
  • itself is a world-conception, it does not follow that it gives one
  • themselves in a really extraordinarily logical way, they have an
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• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • and the Earth as far as its development has progressed. We have
  • today. During the Saturn condition they were still lifeless germinal
  • lecture was unfortunately only available in a much abbreviated
  • germ of the sense-organs arose as a purely physical rudiment, for the
  • development of the human sense-organs advances by the incorporation
  • of the physical into whatever else is forming in man, so that the
  • nevertheless that all has to do with the
  • interpenetrates to some extent the sense apparatuses, else they would
  • something remains which is entirely physical. So the relationship
  • relation of the astral body in its activity to the other organs. I
  • open itself naturally to the spaces of the whole cosmos.
  • would have stood with man if he had developed purely in the way the
  • Luciferic-Ahrimanic beings have asserted themselves. And here we can
  • developed from the time of the Sun-existence and through the Moon and
  • (as in the drawing), if he had really only developed in this way,
  • perceived what was within him, he would have the feeling: in me is a
  • zone which is entirely interpenetrated with activities of the
  • really feels its skin as a kind of enclosing sheath and pays
  • opened outwards and we see the world itself.
  • meets with and interlaces himself with the normal divine-spiritual
  • Maximum number of matches per file exceeded.
• Title: World Downfall and Resurrection
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  • would read a novel, passively giving himself to it, it is
  • href="http://wn.rudolfsteinerelib.org/Lectures/OSpengler/AP1949/19200702p01.html"
  • out their own thoughts for themselves. Now the kind of
  • but knows as an Angel. This idea — which springs
  • were attributed to the Angel working within the human being. An
  • Angel indwelt the body of a man; the Angel was the knower and
  • the first verses of the Gospel of St John in the form in which
  • Gospel carefully, we find a statement that has been overlooked
  • subsequent centuries. Think of the first verses of the Gospel
  • namely, that all things visible were made by the Logos, that
  • of St John's Gospel — is not regarded as the creator of
  • through the centuries and completely contradicts the
  • words of the Gospel of St John. One cannot take this Gospel
  • Teachings of religious wisdom permeated the whole of antiquity.
  • study the religious beliefs of very ancient times —
  • beliefs which then survived in decadent form — we find
  • everywhere that veneration was paid to the element flowing down
  • still held sway, down to the very latest generation. Men
  • under this ancestral sway. These bodies are all related, they
  • felt the sway of the Divinity behind this tribal ancestor whose
  • Maximum number of matches per file exceeded.
• Title: Lecture: Philosophy and Anthroposophy
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  • Philosophie und Anthroposophie. Gesammelte Aufstze 1904–1918.
  • world, first develops in the soul faculties not yet evident in ordinary
  • consciousness and science. The development of these faculties renders this
  • spiritual science of this nature is usually held by accepted philosophy to
  • philosophy I attempt to show that this reproach is entirely unjustified.
  • The reproach is only made because contemporary philosophy, having itself
  • normal conditions of life and development, is liable to encounter two
  • himself in the order of the world according to the true laws governing
  • in respect of the human self — that is, self-knowledge — is one
  • of life's development. The impulse to self-knowledge is found in every
  • vent itself in quite indefinite feelings which, welling up from the depths
  • feelings are often wrongly explained, and their alleviation sought in the
  • fear of these feelings obsesses us. If we could overcome this anxiety we
  • the human being, can prove helpful. But this thorough knowledge requires
  • that we should really feel the resistance of the two obstacles which human
  • inwardly experienced if they are to prove helpful. Whether or not we can
  • acquire a knowledge of humanity depends upon our developing the strength to
  • able to say to ourselves: neither method can lead our soul whither we would
  • apparent. The belief that true reality is grasped by Natural Science is
  • revealed, to an unprejudiced insight, to be an illusion. A normal feeling
  • Maximum number of matches per file exceeded.
• 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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  • Meditatively Acquired Knowledge of Man
  • today cannot be addressed without a completely renewed and holistic education.
  • 'spiritual gymnast,' the 'ensouled rhetorician,' and the 'intellectual
  • last year I should like to add something about the teacher himself, about
  • were to take shape in you gradually, if it were to develop further through
  • your own thinking and feeling.
  • should be drawn: the teacher must really have a deep feeling for the nature
  • a valid sense for what is meant by the esoteric. We believe today that what
  • nonetheless it will become clear to you. I should have to say a great deal
  • feelings, the ideas, the will impulses of the next generation. We must be
  • the most part made itself dependent, dependent through and through, on the
  • manner of thinking and feeling peculiar to western man. We can say that if
  • journalist, as a writer of best-selling books, or the like)
  • Berlin or Vienna, than he is from what is being felt and thought today in
  • Nonetheless these paths exist and are to be found. And if you take the
  • find it not merely totally different from what is generally considered
  • capable of bringing their souls into the way of thinking and feeling that
  • might be developed farther. Thus what we experience today in the field of
  • precisely the opposite of what it ought to be. Let me draw your attention
  • presents itself, they can pursue further what they have learned from us in
  • Maximum number of matches per file exceeded.
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • Meditatively Acquired Knowledge of Man
  • today cannot be addressed without a completely renewed and holistic education.
  • 'spiritual gymnast,' the 'ensouled rhetorician,' and the 'intellectual
  • For during the period of a child's development this whole man needs to be
  • of our human nature are of course not subject to uniform development but
  • unfold in quite different ways. We must distinguish accurately between the
  • development of the physical and the etheric bodies and that of the astral
  • body and ego. The outer signs of this differentiated development are
  • instruction with which we have to do preferably in elementary education.
  • what happens formatively in the rest of the organism, in the trunk and
  • It is the same soul activity that works in the soul later as intelligence
  • that appear after the seventh year as forces of intelligence, as
  • intellectual forces.
  • emancipates itself from the body, is active no longer in the body but for
  • itself. In the seventh year forces begin to be active, arising in the body
  • is that what streams upward from the body is thrust back, and conversely
  • the forces shooting downward from the head are held in check. Thus during
  • from below. The change of teeth is the physical expression for this
  • later appear in the child as his powers of understanding and intellect, and
  • put all of these up-welling forces to use when we develop writing out of
  • Maximum number of matches per file exceeded.
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • Meditatively Acquired Knowledge of Man
  • today cannot be addressed without a completely renewed and holistic education.
  • 'spiritual gymnast,' the 'ensouled rhetorician,' and the 'intellectual
  • digested by us in a suitable way; but we would not be feeding ourselves
  • value for life by being worked on further by man himself.
  • same thing applies at a higher level also, for example in the art of
  • the art of education itself. This has actually to be invented by the
  • teaching and education two elements interweave in a remarkable way. I would
  • like to call one of them the musical element, the element of sound that we
  • hear, and the other one can be called the pictorial element, the element we
  • absolutely no such difference between the so-called sensory nerves and the
  • — just like, say, an electric spark or an electric
  • possibility of looking very closely into this whole organic process where
  • The belief is that understanding has something to do with man's nervous
  • intimately connected with man's feeling. And whoever looks at himself very
  • closely will see the connections between understanding and actual feeling.
  • place for our understanding of knowledge and the soul's element of
  • feeling.
  • there is a third element, which is the absorbing of information so that our
  • memory to retain it. And this third element is connected with the metabolic
  • Maximum number of matches per file exceeded.
• 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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  • Meditatively Acquired Knowledge of Man
  • today cannot be addressed without a completely renewed and holistic education.
  • 'spiritual gymnast,' the 'ensouled rhetorician,' and the 'intellectual
  • SPIRITUAL NATURE OF THE DEVELOPING HUMAN BEING.
  • years of a child's life, observing how the child develops, how by degrees
  • body, organised the body, emancipates itself from the body with the change
  • of teeth, frees itself from the body to work on as intelligence. Thus we
  • is the emancipation of intelligence from the physical body. It is only a
  • melody in a single tone. You must characterise it from different sides.
  • Well ,
  • whether we call it the ether body or intelligence does not matter
  • the slowly liberating intelligence, or the ether body which is in the
  • certain point of view that an element of will, a musical element is being
  • is really the musical element and all that which is being absorbed as
  • itself with that which is being liberated, so that from birth to puberty,
  • seventh year on the ego fastens itself only to the etheric body, while
  • itself precisely through this imitative activity in the physical body, and
  • which can be seen really and concretely as I have described it.
  • element in education in the last copy of
  • organism, if the ego unites with them too intensively, man becomes too much
  • Maximum number of matches per file exceeded.
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • Meditatively Acquired Knowledge of Man
  • today cannot be addressed without a completely renewed and holistic education.
  • 'spiritual gymnast,' the 'ensouled rhetorician,' and the 'intellectual
  • truths in particular that I would like to develop for you. We shall then
  • merely by saying that there is a possibility of acquiring supersensible
  • tells you, we can see human life running its
  • you do not regard man purely superficially you will be struck by the fact
  • that the nature of man's development is entirely different in the three
  • I have often mentioned, is connected with the development of forces that
  • are not merely confined, let us say, to our jaws or their neighbouring
  • obvious that the forces doing this work of developing the physical body are
  • This wanting to remember but not being able to remember entirely, arises
  • bit between your soul and your body if you want to dwell in memory. If your
  • body is carrying out the process of digesting too well, you may find you
  • are the same as the forces at work in a process of ideas, namely the force
  • elect’ —
  • and the speaker usually includes himself among these —
  • not despised. That is the fallacy of many religious denominations, that
  • largely the case, to deal in empty phrases where mysticism is concerned.
  • nor by means of our intellect bound to our ordinary senses. We perceive
  • Maximum number of matches per file exceeded.
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • Jesus children in relation to the Buddha, and how they are expressed in the
  • Gospels with special emphasis on the Gospel of Matthew. The topics
  • In the last Basel Course it was
  • event itself has already been discussed many times, especially in
  • connection with the Gospel of John. By connecting to the Gospel of Luke, as
  • was done in Basel, it was possible to touch especially on what can be
  • exactly only in connection with a gospel, which covers the history of Jesus
  • from his childhood. The development of Jesus from his birth to the baptism
  • in the Jordan formed the main topic of the Basel lectures. Already in this
  • prehistory we have very complicated relations before us. The greatest, one
  • in the thirtieth year received the Christ entity into itself, is composed
  • can be gained, why in the different gospels the prehistory of Jesus is
  • have nevertheless an overview of what has been elaborated in the Basel
  • lectures. It is also intended to speak about the Gospel of Matthew or
  • possibly about the Gospel of Mark in the member lectures this winter. The
  • Christ event will then come to us in a completely different light in such a
  • connection to the Gospel of John. But for the time being only sketchy can
  • Gospels, which can be understood correctly only with the help of the facts
  • time the spiritual currents flowed together, which had gone separately
  • before in the world. Following the Gospel of Luke, one could speak of three
  • Maximum number of matches per file exceeded.
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • THE GOSPELS, BUDDHA AND THE TWO BOYS OF JESUS
  • Jesus children in relation to the Buddha, and how they are expressed in the
  • Gospels with special emphasis on the Gospel of Matthew. The topics
  • THE GOSPELS, BUDDHA AND THE TWO BOYS OF JESUS
  • Last time, I spoke of the contents of the Basel lecture
  • cycle, where it was about the Gospel of Luke. In doing so, we pointed out
  • about the Gospel of John and subsequently about the image of the Christ
  • other Gospels, that in a certain sense one would get the same understanding
  • as if one had let the deepest Gospel, the Gospel of John, work on
  • other three gospels would not be in the sense of spiritual research. For
  • The spiritual researcher sets himself the task
  • of exploring how the event of Palestine presents itself, without drawing on
  • We have chosen the way with the Gospel of Luke
  • and the Gospel of John, that we have taken out of the enormous volume of
  • the Akashic Chronicle what can be found again in the Gospel of Luke and the
  • Gospel of John. By applying the research of the spiritual researchers to
  • these gospels in this way, one gets to know them in a certain sense. I have
  • shown that in the Gospel of Luke one has the opportunity to discuss
  • something different than in the Gospel of John. The Gospel of John begins
  • The Gospel of Luke, on the other hand, allows
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• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • This lecture was held just over one hundred years ago, in the
  • "/Lectures/GA190/English/eLib2021/images/rId15.png" title="" alt="" align=
  • question asserts itself in the most decisive manner in our time, as a
  • yielding to illusions. We have often had to indicate the profound chasm
  • proletarian masses. In the course of recent historical developments, the
  • leading classes and social ranks have allied themselves with certain
  • themselves as excluded by virtue of their entire life situation from what
  • the leading classes have essentially concocted for themselves. As regards
  • wrong even so to see it as a matter of looking at this alone. Well into
  • — and precisely this is of significance
  • — a kind of cultural commonality closely connected to
  • imbued with the higher elements of spiritual life, but this spiritual
  • relegating the worker to only a proletarian education. One need but think
  • concerned other matters than cultural life itself. And it should not be
  • united people from above and below.
  • times that essentially replaced the old pictorial element with what is
  • literary. Ever less understanding showed itself for the pictorial, for
  • educational development by means of literature, by means of the written
  • proletarian, universally-human feeling, an upper stratum emerged in
  • education. This soul-duality in social life has manifested itself ever
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• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • Raphael's Mission in the Light of the Science of the Spirit
  • being, for Raphael has become one of the pillars upon which the higher
  • since we have need of him for our well-being.
  • Raphael; about the beautiful young painter who surpassed all others; who was
  • fated to die early. Whose death all Rome mourned. When the works of Raphael
  • existed until now of Rudolf Steiner's lecture on Raphael ... perhaps my
  • Raphael's Missionin
  • Raphael
  • belongs to those figures in mankind's spiritual history
  • that one has the feeling, they arise quite suddenly from
  • indeterminate substrata of humanity's spiritual development —
  • themselves into cultural life as a whole, as into a great
  • organism. One has this feeling quite especially with
  • Raphael.
  • Raphael's influence, his renown, through the times that follow
  • Raphael's own age, up to our own day. He was able to show that
  • Raphael's creations worked on after his death like a living,
  • unified stream of spiritual development that continues beyond
  • points in a certain respect to Raphael's later entry into world
  • “How can the human being relate himself to the infinite,
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• Title: Leonardo's Spiritual Stature: Lecture
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  • precisely because he was already working out of the depths of the spirit,
  • or out of sync with his time, precisely because he
  • Leonardo da Vinci: Self-Portrait, Turin
  • s a result of the distribution of what is perhaps the most widely
  • marvelled at the tremendous idea that comes to expression in
  • a moment felt by many people as being one of the most
  • the twelve apostles of Christ Jesus arranged on either side. We
  • see these twelve apostles with profoundly expressive movements
  • and gestures. With each of the twelve figures their gestures
  • of the twelve — so intimately associated with the
  • element. Indeed, a wonderfully dramatic moment presents itself
  • Santa Maria delle Grazie, one sees on the wall
  • heartbeat of the twelve figures must have come to expression.
  • Leonardo felt compelled to turn aside from the kind of
  • well as the entire space itself was such that comparatively
  • moisture coming out of the wall itself. The whole room, a
  • refectory of the Dominicans, was completely under water on one
  • not exactly conduct themselves with special piety in regard to
  • the Saviour were eliminated.]
  • Then again, a heraldic shield was once placed immediately over
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• Title: Fairy Tales: in the light of Spiritual Investigation
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  • to a good angel, granted human beings as a companion from birth on their life's
  • and listened to those who were able to relate the
  • spiritual secrets themselves.”
  • public lecture held in Berlin, February 6, 1913
  • the difficulty of the subject itself, since the sources
  • at deep levels of the human soul. The methods of
  • of humanity's development.
  • in fairy tales, one has to a considerable extent the feeling
  • that the original, elementary impression, indeed the
  • essential nature of the fairy tale itself is destroyed through
  • intellectual observations and a conceptual
  • in place of their subtle and enchanting qualities. These well
  • with one's power of judgment in what wells up so pristinely
  • possible nonetheless to illumine at least to some extent
  • reservation as well. Just because the origin of fairy
  • from being impoverished, one has the feeling that
  • expression oneself in the form of a fairy tale of some kind.
  • may be regarded as entirely natural that someone like
  • fairy tales that explanations cannot ultimately destroy their
  • otherwise. This applies even with regard to the most compelling
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• Title: A Mongolian Legend
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  • to a good angel, granted human beings as a companion from birth on their life's
  • profoundly gripping in this Mongolian saga which tells us:
  • herself that it is not her lost child. She does the same with
  • every object, each time believing she will find her lost
  • ceaselessly through the world, repeating this procedure over
  • closer to the spiritual worlds and were themselves still able
  • relation to the external world existed among human beings in
  • wondrous lantern that is only quite inappropriately
  • of feeling and perception of humanity in those very ancient,
  • freely and unhindered into what we call the astral world. With
  • the different religions, in what lives in human souls. If human
  • beings formerly saw warm, feeling-imbued beings in the
  • this not indeed a compelling story, in which this woman, the
  • compellingly in ancient sagas and fairy tales - as in the
  • the head-eye will no longer leave them feeling dissatisfied in
  • spiritual nature in external objects. What has become merely
  • spirit in matter and find what belongs to them. They can then
  • would exhaust itself, and human beings would have to separate
  • themselves off in love-lessness from what is outside them and
  • them and to redeem it. The redemption of our inner self cannot
  • Maximum number of matches per file exceeded.
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • The Worldview of Herman Grimm in Relation to Spiritual Science
  • Die Weltanschauung eines Kulturforschers der Gegenwart, Herman Grimm, und die Geistesforschung
  • underline its overall importance for Rudolf Steiner: Held January 16th 1913
  • subsequent to a lecture January 30th on Raphael.
  • himself in Herman Grimm's spirit has the finest
  • in Relation to Spiritual Science
  • become aware that parallels can be drawn to modern cultural
  • in some degree related directions. A direction of this sort is
  • Herman Grimm [the son of Wilhelm Grimm of the Brothers Grimm]
  • considerations can connect especially well onto this
  • personality. To anyone having occupied himself with
  • relates to Goethe, and to our own spiritual life.
  • stood close to the circle of Goethe, namely the sister of the
  • with the name of Goethe. Herman Grimm was related to her in
  • while she presents herself as a child grasping at the strings.
  • From the Frankfurt circle of La Roche, in her relation to
  • Goethes Brefwechsel mit einem Kinde
  • grew in a heartfelt manner
  • Gisela Grimm, Herman Grimm's wife, was one of the
  • elemental spiritual breath of Goethe. Thus, he felt himself as
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 1
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  • conscious of its relationship to the total phenomena of the present
  • what will show itself to be an even more effective imperialism in the
  • as its name is concerned, it has shown itself to be something new:
  • how in these times realities are completely different from what is
  • Swiss friends know very well that while Woodrow Wilson was being
  • things have been talked about: the self-determination of
  • true, for what was behind them was something completely different, it
  • We do not want to delve so deeply
  • imperialism without knowing the conscious relationship between people
  • ruler or king and so forth no longer express the feelings about the
  • ruler or the rulers. It is very difficult to understand the feelings
  • people felt in those ancient times about the relation of the physical
  • certain more liberal circles look up to their invisible angels and
  • such. Extra invisible angels or an extra super-sensible invisible God
  • unbelievable, but it is so. We can learn from Assyrian documents how
  • could believe whatever they wanted. Belief — personal opinion
  • was to play a leading role, wasn't the god himself, but the god's
  • archangels and angles, super- sensibly of course. So above we have
  • the heavenly hierarchy and below it's mirror image, the worldly
  • side more secular, but nevertheless representative of God, on the
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 2
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  • factors in social life, are now merely leftovers from older times as
  • the old realities had not transformed themselves into platitudes,
  • development of a new spiritual life will be possible. In order to
  • feeling of insecurity. They feel that there is no longer solid ground
  • to deceive themselves, and when they recognize the deception as
  • deception, they feel that they are adrift. They will no longer feel
  • themselves to be adrift when they can really feel the solidity of the
  • moment we will recognize the inanity of the human being who merely
  • at present we must be immersed in the element of the platitude.
  • not-to-be-completely-understood. It had the character of colored
  • relationships. Studying the history of the Holy Roman Empire —
  • and Swiss history is closely connected to it — we find that a
  • especially talented — that is negatively talented —
  • and beneath its surface something else appears [blue]. When the first
  • for the concrete reality. What developed in the German Reich during
  • 1871 to 1914 was not apparent then, for the Reich itself was an
  • fundamental character of the Wilhelmian age is Gustav Noske [Minister
  • of War]. The fundamental character of what had been developing for
  • reality after tsarism itself was swept away. Lenin was nothing other
  • [German Chancellors from 1890 through 1917], Moske and Scheidemann
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 3
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  • during the past two days you will see that what belongs to the
  • something that was felt to be part of a mission — not
  • as an automatism, so to speak. In the history of human development
  • defend itself for a period of time, then it is surely justified to
  • justified by the circumstances. Something develops which, although
  • someone else could object and say that it is not a true image. That's
  • everything can be affirmed. Nevertheless, previous stages are always
  • did it mean? It meant that he expressed himself in the age of
  • completely lost: that the spiritual kingdom shines through into the
  • can well imagine that someone who is embedded so strongly in abstract
  • The State, Elements of Historical and Practical Politics.
  • glory, praised from all sides, these remarks had been held up to
  • is absolutely necessary in the course of historical evolution in
  • individual's religion play a part in the lodges, in a certain sense
  • which is common to the second stage of human development. Perhaps you
  • how everything in the world is alive, and how to express ourselves
  • green,” which presupposes that a relationship exists between
  • something and the color green, whereas the color green is itself the
  • creative element, the force which acts and lives. The transformation
  • of human thinking and feeling will have to take place within the
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • Welcome, all who are present here! It was the wish of the
  • brought against Anthroposophy, and it stems from a basic belief
  • position to those of natural science which has developed
  • various things related to Anthroposophy which our
  • that Anthroposophy in relation to natural science doesn't want
  • which have proved so fruitful, be developed further in a
  • development something else needs understanding, if one wants to
  • Further development from a theoretical point of view for most
  • — particularly if I may express it as the field of
  • thought — remains constant, also when relevant thought
  • instance when you engage scientifically with lifeless,
  • certain field of thought, which means the sum of linking
  • theory about lifeless, inorganic nature. This system of
  • with this causal orientation, which has proved itself so
  • causalities which you would be doing with regard to lifeless,
  • thought derived from lifeless nature, you simply apply to
  • fully rounded concept of an independently developed, self
  • don't merely apply what you have learnt from lifeless natural
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • Welcome, all who are present here! In this second lecture I
  • hearing Dr Kolisko's lecture today, and not present it myself.
  • When from the anthroposophical viewpoint the relationship of
  • anthroposophical ideas relate historically to the Goethean
  • come under scrutiny, namely in his treatise entitled:
  • keep all the relationships in view when considering how Goethe
  • problems to which he was exposed, namely the problem of what
  • a separated bone, made people believe that this part of the
  • head's development gave the decisive difference between humans
  • how this phenomenon relied only on later development because in
  • relationship in their upper intermaxillary bone as in
  • accepted was this: By the animal organisation developing up
  • itself, in its forms, only depends on the animal and the human
  • appears in both man and animal, and this relates to the sense
  • purely digestive processes, a function of a primitive sense
  • happen more or less as a purely chemical function of
  • have to do with the development of the lymph and blood?
  • it, and not let it appear as something completely unauthorised
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • we are aware that we are developing a science which is derived
  • can, even though defined as experience in relation to the
  • are contained in all that we feel in
  • rather an inner relationship to the wisdom filled scientific
  • content. Because our feeling regarding philosophy is not as
  • inner human relationships; so we have today an extraordinarily
  • ourselves with philosophy. This vague experience is extremely
  • its course in the consequential development. To such an
  • era of the Fichtes, Schellings, and Hegels; surrounding you
  • the magnitude of the elevation of thoughts found in a
  • Schelling, one admires the energy and force of Fichte's
  • development of thoughts, one can perhaps also develop a feeling
  • for the pure comprehensive, insightful thoughts of Hegel, but
  • Besides this is the endeavour to develop something out of
  • along with the purely scientifically based world view but could
  • on the other hand also not dive into solid thought of the Hegel
  • himself, and place this in an objective relationship to the
  • were sharp-witted thinkers like Liebman, Volkelt and so on, who
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • can't be verified from the outset by anyone and that nevertheless
  • this accusation, however justified it seems, belongs to the
  • every single person is to be immediately directed towards
  • every other individual can prove it for themselves, simply with
  • had to work purely through people coming continuously closer to
  • life, where they felt themselves particularly ready to actually
  • merely theoretical observation, are no mere ideas of
  • its characteristic is to only relate practical interests to the
  • people, when they allow themselves to be directed by these
  • ourselves in a place which was obviously hardly suited — it had
  • So we couldn't rely on anything but on what began on a purely
  • themselves.
  • involves the whole human being, possibly leading to self-knowledge,
  • to a self-understanding which one can't achieve in
  • which is proven in the relationship of the teacher, the
  • For this reason, our Waldorf pedagogy is developed upon an
  • relationship between the soul-spiritual and the physical-bodily
  • aspects of the human being? They have developed all possible
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • say regarding today's task, I want to limit myself to essential
  • life in its relationship to the area coming under discussion.
  • in relation to the present time of world development. It is
  • this economic life at present which is intimately intertwined
  • enters into establishing clarity in relation to the area in
  • decades. Because this book strives to be completely realistic,
  • contradiction is namely nothing other than what permeates our
  • develops its individual branches from out of its own
  • free way from the organised legal and state life as well as
  • with this clarity achieve relationships.
  • European economic relationships — it is in the widest circles
  • development which was immediately followed by the terrible war
  • treaty, a time in which value relationships in central and
  • situation in such a way that I hoped to believe a large number
  • search further, then one could — namely from central Europe —
  • throw an impulse also into the economic development which would
  • social life in general. At that time you could say to yourself
  • misinterpreted what had been said completely, wanting to turn
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • certainly isn't, even if it was believed to be, it would be
  • a challenge to the theologians. I myself would not be involved
  • in a few introductory words today. I want to limit myself to a
  • theme: The relationship of Anthroposophy to Theology. I want no
  • in which I participate as well, never attempted to set them
  • possible, but unfortunately it has resulted that many attacks
  • others — defends themselves. Anthroposophy wants to
  • spoken and which can't be spoken about more extensively,
  • entire development of recent times and particularly apply to
  • progress and human well-being. During this time natural
  • philosophy. Philosophy had to separate itself from those
  • uncertainty is basically there as well. By contrast
  • scientific methods, and in relation to the treatment of the
  • scientific field — I have already mentioned this —
  • I am today as much a student of Haeckel as I was in the 1890's;
  • not in the sense of scientific methodology not to be developed
  • further and not as if, from the side of science Heackel's
  • different area being discussed. In the treatment of the purely
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• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • impression of what suggestions in various fields can be given by
  • lecture. I these lectures, Steiner explains the relationships between
  • words appear, please consider the alternative as well.
  • Anthroposophy in relation to observing human speech.
  • is for instance about human beings relating to nature or to the
  • its foundation, or if it is merely a process being grasped
  • However, this is then a discussion which happens purely within
  • and what rises, connects to conscious elements which gradually,
  • During Christmas in Dornach I held a lecture cycle at the
  • Europe, namely Switzerland, also gathered to listen to the
  • held in a smaller hall, I was notified to give the lectures
  • twice, one after the other. Already before this I believed that
  • English speakers from those who belonged to other nationalities
  • Rittelmeyer responded so clearly with a comparison between the
  • done in the right way: feelings of gratitude, interest in the
  • should simply have been parallel, in quite a different way for
  • related to “pflegen” (to care for). Out of this
  • activity flows the feeling, as to what belongs to this
  • “Pflicht” points to the feelings, so the word
  • “duty” points to the intellect, to the mind, to
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• Title: First Class, Vol. I: Lesson 1
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  • in a School for Spiritual Science we attend to the revelations
  • sense-world has provided necessary, practical revelations to
  • it is nevertheless important that the spiritual revelations are
  • matter itself demands this. And on the other hand, we must
  • that this difference be felt in all its explicitness by the
  • The lifeless is given shape;
  • Warm themselves in joy of existence;
  • Deep, night-enveloped, cold darkness;
  • The lifeless is given shape;
  • Warm themselves in joy of existence;
  • Deep, night-enveloped, cold darkness;
  • These words tell us that the world is beautiful and glorious
  • and sublime and the endless glow of revelation in all that
  • divine is manifested in what is lifeless in earthly matter, in
  • world and delights in its own existence and the warmth of its
  • existence — that all that is divine-spiritual revelation.
  • senses, it is futile to ask it what we ourselves are as human
  • ourselves, although it does give us a huge amount of
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• Title: First Class, Vol. I: Lesson 2
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  • will relate what is said today to the previous lesson, partly
  • the world that surrounds him - can feel himself related to the
  • super-sensible, related to a being which corresponds to his own
  • being. And we want to first develop this sensation before
  • being. We shall therefore develop this theme. And although the
  • words “Know thyself!” have been enunciated
  • the influence of “Know thyself”, he only sees what
  • directed towards something else, something beyond the exterior
  • Life creative manifests itself;
  • The lifeless world is fashioned;
  • Delight in the warm glow of their existence;
  • Where you yourself, O Man, derive
  • Cold, night-enveloped darkness.
  • can now observe and feel in our souls the beauty, the greatness
  • person who seeks the spirit, it is necessary to repeatedly feel
  • no answer to the question of who we are, feeling this sensation
  • the spiritual world for the well-being of unprepared human
  • attitude of soul. Therefore we must deeply feel the second
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• Title: First Class, Vol. I: Lesson 3
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  • feel on the threshold of the spiritual world as he strides past
  • From the depths of the feeling heart
  • Where in the Self the world is founded:
  • O Man, know thyself!
  • superficial, he will experience and feel fully what it means to
  • intellect can grasp, and enter the spiritual world.
  • and not merely for those who already seek the transformation
  • their thoughts. And that includes all of you, else you wouldn't
  • observations and actions have an effect on his feelings, he
  • looks for it. When he is expected to believe something, he
  • himself: What is true is what is seen, what is real is what is
  • held in the hand. The world, the world order itself, provides a
  • being real or merely a dream. Just imagine what insecurity,
  • exactly as you would feel if life were to withdraw the
  • reality, is also the way the adept feels standing at the
  • through normal spiritual training, but due to elementary
  • deceive himself by saying: well, now you have the spiritual
  • world, because it could well be that whatever it is that seems
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• Title: First Class, Vol. I: Lesson 4
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  • well, to the extent that its earnestness can really occupy our
  • experiences when a relationship with the spiritual world truly
  • and earnestly takes place. A relationship with the spiritual
  • should be understood as merely in preparation for a
  • relationship with the spiritual world.
  • would like to tell you a story taken from ancient esoteric
  • completed the preliminary stages. And when he had achieved a
  • relationship with the spiritual world, the relationship where,
  • as far as feeling is concerned, one correctly receives
  • words; what I have to say is merely clothed in human words.
  • of the gods with all your thinking, all your feeling, all your
  • speak to you, appealing to your thinking, feeling, willing, and
  • tomorrow in a new attitude, however, should be your feelings,
  • the innermost feelings of your soul; they should preserve what
  • however, is not merely for learning, but for life, and every
  • time it approaches you it should be relived without the help of
  • direct experience. And inwardly, in deeper levels of our souls
  • you reflect on this, my dear friends, it will be of great help
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• Title: First Class, Vol. I: Lesson 5
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  • constitutes man's inner self - thinking, feeling, willing -
  • became clear to us how in a certain respect thinking, feeling
  • world, how they enter into different relationships than those
  • the spiritual world, in a certain sense thinking, feeling and
  • independently than previously in the soul, shows itself to be
  • much more related to the forces which attract man to the earth.
  • Feeling shows itself to be related to the forces which hold man
  • evening. Thinking, however, is the force which relates upwards
  • attention to how he belongs to the whole world: through his
  • will the earth, through his feeling the periphery, through his
  • through our senses, but which at first indicate no relationship
  • our thinking, feeling and willing, aware that our thinking,
  • feeling and willing are somewhat separated, apart from external
  • nature. And we feel a deep chasm between our human nature and
  • threshold itself. And our being able to perceive the threshold
  • when we look within ourselves, concerning an external nature
  • needs to be understood as being not only extremely important
  • Well, you see, at the moment when one enters the esoteric, a
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• Title: First Class, Vol. I: Lesson 6
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  • relation to the world.
  • become conscious of his true relation to the world, he first
  • vegetable kingdom and the mineral kingdom. These relations
  • deep relationship to that world exists within him.
  • However, one cannot feel this relationship by merely letting
  • a self-knowledge of belonging to this world. And when one
  • wishes to gain this self-knowledge, my dear friends, then one
  • Since the modern phase of human evolution began, we seldom see
  • the world of the elements.
  • the watery element. Although it is true that man's life on
  • earth has developed in such a way that he only senses this
  • watery element in fine solution in the air which surrounds him,
  • condensed, it is nevertheless true that he also lives in this
  • watery element.
  • man also lives in the air element through which he
  • the moment when we observe these elements we cannot speak of
  • it. We are too closely related to the earthly to specifically
  • a part of ourselves. We do differentiate a table or a chair
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• Title: First Class, Vol. I: Lesson 7
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  • activity, as thought, is anthroposophy itself.
  • belong to the competence of the Executive Council to remove a
  • the anthroposophical movement. The relationship must be
  • if we do not feel that the School is like building a rock to
  • difficulties. They are not merely anthroposophists, they are
  • Furthermore, all those who consider themselves to be legitimate
  • accordingly; which feels responsible to the spiritual world
  • taking the School seriously must lead to the cancellation of
  • feel responsible even for the words we speak. Above all we
  • should feel responsible that every word we speak is tested to
  • about this; it must be completely clear. It is not a question
  • is that he does not merely feel obliged to say what he thinks
  • is true, but that he feels obliged to determine that what he
  • says is really objectively true. For only when we serve the
  • say - we will need to completely destroy from the roots up the
  • completely destroy from the roots up the most resisting, the
  • anthroposophical movement and the movement for Religious
  • are not less, but every week greater, that what I say is well
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• Title: First Class, Vol. I: Lesson 8
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  • Christmas Conference at the Goetheanum a new element has
  • of this new element. I have often indicated this, but I know
  • Anthroposophical Society must be held strictly separate.
  • declare myself willing, together with the Executive Committee
  • Anthroposophical Society must itself be anthroposophy. Since
  • Christmas the Anthroposophical Society must occupy itself with
  • on every relationship within the Anthroposophical Society will
  • members must believe or agree to were not presented;
  • founded upon human relationships.
  • if it's an abstract thing, the personal relationship is at
  • not being exactly comfortable to sign twelve thousand
  • relationship is at least established to each and every member
  • other relationships will be even more human, but by this means
  • taken place. In the future, no abstract relationship will be
  • Furthermore, the relation of this School to the
  • Society feels the inner heartfelt need to learn and live what
  • itself. Once one has been a general member of the General
  • can be a member of the School and be free in this relationship,
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• Title: First Class, Vol. I: Lesson 9
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  • know thyself!
  • You feel it vast in spirit.
  • Who speaks so deeply heartfelt?
  • Is it you yourself who
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • the forms the constellations possess. When we immerse ourselves
  • itself to create it, then it will be able, through this
  • empowered force, to liberate itself from its corporeality.
  • words what lives in us as a feeling of being bound to the earth
  • by their movements - so that having felt ourselves to be at
  • rest in respect to the stars, now we feel ourselves to be set
  • in movement through the cosmos itself. And thirdly, if we then
  • feel ourselves bound to the earth by the force of the earth
  • itself, then we will gradually and harmoniously be more and
  • experience things so intimately in order to enter into the
  • spiritual world. They disdain experiencing so intimately. They
  • we can read in the stars, what we can feel in the movements of
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• Title: First Class, Vol. II: Lesson 10
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  • development — the true path to knowledge — the
  • development.
  • the cosmos, we can develop the feelings which carry us out into
  • comes to meet us. But as long as we confine ourselves to using
  • itself sufficiently and is free of prejudice. But it is just in
  • them to be self-evident. It is obvious that everyone sitting
  • here today belongs to that group. For if someone who does not
  • belong to that group wishes to participate in a lesson as a
  • anthroposophy to be fantastic, somehow belonging only to
  • together with the indications as to how they relate to the
  • develop the ability to observe and study the minerals and
  • plants in our environment to the extent that we feel them
  • truly aware of how this earthly environment is related to us,
  • that due to our wearing a physical body we are directly related
  • I drag myself through life from birth till death in order to
  • its physical elements? We must deeply feel our relationship to
  • Then, however, we will also feel more and more what the
  • starting point for esoteric life can be. Then we feel that in
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• Title: First Class, Vol. II: Lesson 11
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  • Lesson Eleven
  • themselves to the School with great diligence, Miss Maryon
  • developed here, but she also let the exercises given here
  • esotericism before coming to us. She belonged to an esoteric
  • school of a completely different nature before she discovered
  • intensely during the years with us on the physical plane. She
  • When the right time has come, we will surely find what has
  • life path are uniquely predestined despite or perhaps because
  • Nevertheless, the time has now come when the Mysteries
  • himself from the narrow limits of his
  • saw how we place ourselves in the world process and how in
  • certain way incorporates itself into a general universal
  • individual gradually frees himself from the limits of his
  • personality, when he finds himself meditating in an ever more
  • humanity must become objectively present in him in the most
  • other parts of the body as well, but more in certain areas
  • meditatively objective. And when it is meditatively objective
  • intensively and intimately keep this threefold man in
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• Title: First Class, Vol. II: Lesson 12
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  • Lesson Twelve
  • itself as an invitation to knowledge:
  • O man, know thyself!
  • You feel it vast in spirit.
  • Who speaks so deeply heartfelt?
  • Is it you yourself who
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • Self-knowledge, my dear sisters and brothers, is what, in a
  • cosmic knowledge to stream out of the spiritual world itself;
  • enable you to feel how the human soul lives in the spiritual
  • are familiar with. For your meditation select any mantra and
  • thyself!
  • You feel it vast in spirit.
  • And then, once you have recited such a mantra to yourself,
  • And when you have sensed this, ask yourselves: When I think
  • that makes an impression on me relative to the present: Can I
  • Well, if you have learned to sense speaking, then you will
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• Title: First Class, Vol. II: Lesson 13
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  • the spirit of the cosmos which urge us to self-observation
  • O man, know thyself!
  • You feel it firm in spirit.
  • Is it you yourself who,
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • Well, my dear sisters and brothers, in the
  • human spirit is closely related. We placed before our
  • souls how by concentrating on the field of thinking we could
  • reside, so to speak: the Angels, Archangels and
  • on the words which begin with: “Perceive the field of
  • thinking can be perceived in the human organism itself
  • above the region of speech; whereas the field of
  • memory-thought can be felt under the region of speech.
  • In respect to the region of speech itself: when we say
  • something innerly and intensely in a low voice, or even out
  • loud, we feel the speaking within and we can designate the
  • place where we feel the speaking within us. Then we have a
  • Maximum number of matches per file exceeded.
• Title: First Class, Vol. II: Lesson 14
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  • We have been considering the human being's relation to the
  • to see what our relation is to the Guardian of the Threshold
  • which he develops his normal consciousness. He realizes that
  • as well as painful and full of suffering, it can also be majestic
  • of it. But he also realizes that he can never know himself if
  • he merely directs his attention and his feelings to this
  • physical world. He must say to himself: As wonderful as it
  • myself am, what my origin and being are, cannot be found in
  • Nevertheless, from all sides the words resound as the
  • know thyself!
  • cross it. One can only cross this abyss by freeing oneself
  • impure willing, feeling and thinking — that they first
  • willing, feeling and thinking appear in three animals —
  • Then the Guardian of the Threshold shows us how thinking, feeling
  • and willing can strengthen themselves after having consciously
  • to visualize the spiritual world, we need to develop
  • situation-meditations, in order to feel how the cosmos speaks
  • foretells what awaits us there in the spiritual world.
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• Title: First Class, Vol. II: Lesson 15
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  • may tell them.
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • part of us. And we have every reason to deeply feel in our
  • worm or the majestic stars because they belong to the visible
  • world – and not feel their greatness, their majesty and
  • sublimity, nor feel the importance they have for us.
  • feel that we are a part of the world around us. But we should
  • conscious of the fact that our true highest human self cannot
  • Every night when we sleep we find ourselves in the realm to
  • which we belong with the most inner, true being of our
  • that we may not enter immaturely. He is the first spiritual
  • It is the Guardian of the Threshold himself who
  • own self in order to seek the foundation of cosmic knowledge
  • in self-knowledge.
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• Title: First Class, Vol. II: Lesson 16
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  • perceived as communications from the spiritual world itself.
  • the Anthroposophical Society than that they feel themselves
  • membership — namely the basic condition that anyone who
  • wishes to belong to the School should present himself in life
  • connection to anthroposophy, be it ever so remotely
  • the School be understood in such a way that the member feels
  • seriously is shown by the fact that since the relatively
  • always spoken at the beginning of our deliberations,
  • heart to understand them: the admonition to self-knowledge,
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • esoteric situation in which we feel ourselves: first of all,
  • belonging to the kingdoms of nature. We observe the glorious
  • from the humblest worm to the sublimest revelations in the
  • glittering stars. Only a false asceticism, unrelated to true
  • Maximum number of matches per file exceeded.
• Title: First Class, Vol. II: Lesson 17
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  • that is and all that is becoming as a call to self-knowledge,
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time
  • Create the Word, feeling foreign
  • from what the human being can experience when he feels himself
  • completely immersed in the cosmic context, above all in the
  • threshold at first feels himself to be within light, and
  • question and the Angeloi, Exusiai, Thrones; Archangeloi, Dynamis,
  • other, about the element of warmth, which penetrates everything
  • and reveals itself to be a moral element on the other side of the
  • Angeloi, Exusiai, Thrones:
  • Archangeloi, Dynamis, Cherubim:
  • Ask help from the redemptive eternal force of spirit.
  • It held its breath within
  • Guardian stands, feels himself to be within weaving, living
  • light. Gradually it becomes not only felt light, but a kind of
  • Maximum number of matches per file exceeded.
• Title: First Class, Vol. II: Lesson 18
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  • The call to self-knowledge, which the human soul can hear when it
  • objectively pays attention to all the beings and events in nature
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • And the voices of the Angeloi, Archangeloi, Archai are
  • multitudes of these beings, Angeloi, Archangeloi, Archai, turn to
  • Kyriotetes tell their serving spirits to fulfill the needs of
  • And then — impelled from within — we must turn our
  • Feel our world working:
  • heart may resonate with it, we must feel ourselves to be within
  • the all-moving, all-pervading cosmic light in which we ourselves
  • spirit is. And we do well to place this truth before our
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  • — barely visible here.]
  • And the spirit-world tells us
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• Title: First Class, Vol. II: Lesson 19
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  • out to us to seek self-knowledge, for it is the foundation
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • felt, which then becomes light for our spiritual
  • itself were acting together with the higher hierarchies.
  • Angeloi, Archangeloi and Archai we hear resound:
  • Feel our world working:
  • feel ourselves surrounded by this Spirit-Word. We feel the
  • world penetrated by this Spirit-Word. We feel ourselves
  • woven within this Spirit-Word. We feel it penetrating into
  • our humanity. Finally we feel this cosmic Spirit-Word
  • streaming into our hearts; we feel our whole humanity
  • immersed in the waves of this Spirit-Word. We feel
  • ourselves spiritually immersed in the spiritual world
  • enter the esoteric realm, we should first feel that the
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• Title: First Class Lessons: Lesson XX (recapitulation)
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  • he felt it necessary to recapitulate the lessons already given
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  • — and probably will to the next lessons as well —
  • something else: it means an acquaintance with the beginning of
  • that in the succession of the reigning hierarchy of Archangels,
  • those who reign over human spiritual life, the Archangel
  • Michael took over this guidance during the last third of the
  • is the case that in human evolution life is guided successively
  • by seven Archangels who together comprise the spiritual ruling
  • moon also belong. The impulse of one of these Archangels lasts
  • Archangel under whose impulse the spiritual life of the present
  • stands, when we consider Michael, we have the Archangelos who
  • Archangelos Gabriel, who mostly bears the moon's forces in his
  • were the bearers of civilization — the reign of Samuel,
  • life under the rule of the Archangelos Raphael, who bears the
  • there the reign of Zachariel, who bears the Jupiter forces in
  • his impulses, and the reign of Anael — with whom we are
  • the brilliance of the Mystery of Golgotha asserted itself
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• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • immediately continue where we left off the last time.
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • world, feels the desire to leave the majestic, illustrious
  • is in that other world, in which one's own self finds its
  • and feeling, the figure of the Guardian of the Threshold
  • spiritual worlds on behalf of Michael, the leader of humanity's
  • Michael School. And he also spoke about human self-knowledge.
  • feeling, our thinking appear before the countenance of the gods
  • as imaginations. There this willing, this feeling, this
  • self-knowledge is dismaying, even shattering.
  • we must pass through knowledge of that self, which is the
  • time, in order to press forward to true self-knowledge.
  • This erroneous self-knowledge, the knowledge of the self which
  • Maximum number of matches per file exceeded.
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • the original school was only for a relatively few selected individuals,
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  • envision the need for self-knowledge — that constantly
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • willing, feeling, thinking — appear to the eyes of the
  • self-knowledge, and which must be followed if the exhortation
  • “O man, know thyself” is to be realized.
  • thinking, feeling and willing, he shows us — in the
  • lesson in this Michael-School — how we are first to delve
  • nature [Scheineswesen] that cannot bear our true Self; but how
  • Then he shows us how we can delve down into feeling, how in
  • feeling being and seeming are united, how there our being
  • — selfhood in the good sense — arises with half its
  • Only when we descend into the will do we feel being streaming
  • into our selfhood. Seeming transforms itself into being. It
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• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • the original school was only for a relatively few selected individuals,
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  • self-knowledge, a self-knowledge that leads to knowledge of the
  • this self-knowledge in the true sense of the word, which is the
  • north, from above and below, may also today begin to describe
  • what this Michael-School should mean:
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • which show the true nature of his present willing, feeling and
  • that we need this image. We need — if we wish to feel in
  • speak; the darkness wants to make us lose ourselves in matter.
  • not letting ourselves be overtaken by light, nor letting the
  • selfhood and find the equilibrium for our thinking between
  • then when we consider our feeling, we must see — in that
  • lose our Selves in the cold. We must find the equilibrium
  • region into which, with enormous all-embracing intellectuality,
  • Maximum number of matches per file exceeded.
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • the original school was only for a relatively few selected individuals,
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  • duties and meaning of this Michael School. Therefore, I ask the
  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • Create the Word, feeling foreign
  • self; that the brightness, this glistening in the sunshine,
  • gloomy for our true self-knowledge.
  • thus showing us an image of ourselves, which in turn shows us
  • self-knowledge.
  • what the true shape of our willing, feeling and thinking is
  • nevertheless in us, because the character of our times has
  • feeling and thinking. It must be a shattering experience for us
  • lead to true self-knowledge in our souls.
  • ourselves: This corpse could never have come into being the way
  • Then the Guardian reminds us that our feeling is only
  • feeling we should look out to the cosmic reaches, and to gain
  • Maximum number of matches per file exceeded.
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • the original school was only for a relatively few selected individuals,
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  • O man, know thyself!
  • You feel it firm in spirit.
  • It's you yourself who,
  • In feeling space, in experiencing time,
  • The Word create, feeling foreign
  • is, in ourselves.
  • thinking, we grasp the world feeling, we act in the world by
  • willing. But thinking, feeling and willing are interwoven in
  • out in impulses of will. We feel that it is worthy. We feel
  • love flowing to this or that being. Because we feel it, we form
  • of love towards the being, we let ourselves grow wings of love,
  • thinking, feeling, willing — is closely related to our
  • world. We are at one in thinking, feeling and willing.
  • feeling is darker and less clear. We are closer to existence in
  • feeling, but the content of what we feel is like a dream, so
  • that we can only speak of dream-feeling, even when awake.
  • completely unclear to our normal consciousness. We have the
  • Maximum number of matches per file exceeded.
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • the original school was only for a relatively few selected individuals,
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  • world, from where the revelations come which should live in the
  • spiritual world itself.
  • reality occurs in the spiritual world itself. Therefore, this
  • asking the will of Michael, which since the last third of the
  • the course of time this will of Michael again and again
  • that this same Michael-Will - which we can also call the
  • Michael Reign - was active in the spiritual affairs of
  • the Chthonian and Celestial mysteries, and which was to spread
  • to Asia and Africa. Where the Michael-Will reigns, there is
  • overcome during the Michael age.
  • most important influence, related to Aristotle and to
  • Alexander, which was under the impulse of Michael, was followed
  • by that of Oriphiel, and after Oriphiel came the Anael impulse,
  • the Zachariel impulse, then the Raphael impulse, then the
  • Samael impulse, then the Gabriel impulse, which extended into
  • nineteenth century we are again under the sign of Michael's
  • reign. It is in its beginnings. But Michael's impulses must
  • inspired and guided by Michael. It therefore rightfully exists
  • Maximum number of matches per file exceeded.
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • particular and its correlation to humanity's mobility in the
  • question works itself into every emotion of fear, clearly seen
  • other. Things would have developed in a different way if this
  • within the social movement, call for hope in themselves and
  • of humanity have been occupied with for an extremely long time.
  • and in discussions with the intention of relating them to the
  • question been approached with such liveliness as today. Today
  • the social demands are apparent in life itself. Despite all
  • unbelievably tragic is stored against the efforts of present
  • itself for such a long time, now met only those who one would
  • like to believe had authority, but for which they were
  • workforce itself one always has the feeling: Yes, here various
  • something completely different to what is spoken about.
  • clearer feeling than this: a more or less greater role is
  • played by the subconscious, undeclared elements than what comes
  • to the fore through apparently clear concepts delivered in a
  • consider themselves practical you can certainly doubt that a
  • convincing result will solve some relevant question out of
  • more closely then it becomes obvious how the actual nerve, the
  • movement in the world — when one looks more closely it strikes
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• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • way. The relative theme is so comprehensive that it can only be
  • nothing other than undermine the other elements of the social
  • other restrict development or healthy living conditions.
  • our time here, it is relevant to reveal and substantiate my
  • technical operation of economic life and its relationships and
  • less conscious or the more or less instinctive, actively
  • have worked in a natural self-evident way and brought order
  • field.
  • to the second member of the human organism, in order to develop
  • relationship with breathing, blood circulation and everything
  • recognise all the organs whose actions relate to metabolism. In
  • systems each have a particular relationship to the outer world;
  • nutritional organs. In relation to scientific methods we have
  • completely been adjusted to the example of the human organism
  • thought and experience, a healthy will and desire in relation
  • to the expression of the social order can only develop when
  • the cell of the social organism, where the cell structure
  • “Weltmutation”
  • social organization. With all these analogy games, nothing relates
  • human thinking, human feeling to learn through observation of
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• 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
  • today something which lie relatively far into the future. The
  • ruling class, as it has developed during the last century, the
  • developed out of quite a specific peculiarity in thought habits
  • forces playing into communal human relationships, for them it
  • Whoever — I may say it about myself, by presenting these
  • at the one place also seems to be most remotely felt by the
  • driving forces related to the social question. All that has
  • developed over the last decades, a significant fact, one among
  • time than later, one felt more involved in these things, one
  • felt more resigned, but the question still arose: ‘What form of
  • steer itself ad absurdum. What will happen then, will reveal
  • itself soon enough.’ — People are always preoccupied with
  • what people have to say about their feelings, how they
  • in the modern social order and how they feel within themselves,
  • this modern proletarian experience themselves as the criticism
  • themselves have the answer and that it does not come from some
  • themselves. It is a criticism. That the modern proletarians
  • outside of the proletariat who now take it as payment developed
  • class without decadence, with unused intellectuality, with so
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• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • humanity is deeply influenced by the developments which social
  • how its origins actually developed out of two different human
  • essence or foundations in relation to certain crises in the
  • development; results arrive without a leap out of what went
  • these crises arrive out of elementary organic foundations, just
  • demanding certain satisfaction; how that changes in relation to
  • at the same time, as if followed by this elementary change in
  • impulse was experienced instinctively. People lived together
  • fore gradually and slowly but it distinguished itself by
  • medieval and ancient humanity. Here we see immediately how with
  • Proletarian world. The leading intellectual bourgeois circles
  • developed out of the structures of medieval community life.
  • relationships of one person to another. As with ancient
  • scientific relationships, the leading bourgeois circles linked
  • their interests more or less to what many people held as the
  • only social form, namely the state. As a result of them moving
  • consciousness, they thought as a result of anything related to
  • social impulse developed in quite a different way in the
  • Proletarians didn't involve themselves as much within the real
  • relationship, they stood quite removed from the interests of the
  • Maximum number of matches per file exceeded.
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • is possible to follow the development of the social movement
  • appear now again when you engage yourself deeply in the second
  • being, developed out of the manikin. According to Goethe it
  • observe the development of social life, how it has in the
  • developing out of certain principles, certain foundations which
  • opinions, they want it carried out themselves, which means,
  • nature of development it must prepare the form of the social
  • thoughts which need to be developed in the right way. These
  • themselves, how they live together in the community and bring
  • mutual harmony in their reciprocal relationships to unfold what
  • developed from the basis of technology and this has hypnotised
  • going to allow myself to deal with the spiritual question
  • first, not from the basis as perhaps some of you may believe
  • stand first of all. To do so is to develop insight into the
  • so-called ruling class, away from the development in the most
  • the course of time a belief has developed within the
  • Proletariat — and one can as far as relationships go, not
  • at all see this belief as something unfounded — a belief
  • developed a deep mistrust between the individual human classes.
  • convictions but by feeling, have been tricked out of this final
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• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • of the entire development of modern times and out of the last
  • centuries. When we observe where this development of the last
  • saying they lived in a capitalistic economic order and felt
  • civilization has developed out of a foundation. Without this
  • they feel comfortable or at least feel satisfied in modern
  • civilisation, but out of which they can only feel satisfied
  • the entire process, admittedly something else also developed.
  • It developed in such a way that the carriers of the so-called
  • this education, the Proletarians developed something which has
  • the all too necessary facts. This development brought about the
  • other hand with the help of the state, tried to win the
  • actually in my work in relation to what each person in the
  • relationship to what the minds of the time should have striven
  • — some or other statement is being made which could help
  • remedy the dangers which one is believed to be able to see? Was
  • various moral, religious deliverances, emerging from those, up
  • of humanity did. The one who feels it from quite another angle
  • union, cooperative and also political life, yet something else
  • souls a new culture, a new viewpoint was developing in the
  • development next proceeded to the viewpoint of considering
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• Title: Lecture: Richard Wagner and Mysticism
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  • It is not the aim of Spiritual Science merely to satisfy curiosity or
  • we realise that its impulse has already made itself felt in the form
  • people say: ‘You tell us all kinds of things about Richard Wagner, but
  • himself.’ Such an objection is so patent that even those who think as
  • this the very thing that helps him to understand its nature? And will
  • just because the plant itself is not conscious of these laws? There is
  • which help us to understand the achievements of an artist need not be
  • with the word ‘Mysticism’ itself. Quite recently it happened that
  • nebulous and vague. But true Mystics have never done this. Precisely
  • blindly among the secrets of Nature with vague feelings, and Mysticism
  • the sun. And when people speak of obscure feelings and premonitions
  • in the domain of true Mysticism, and it is purely in this sense that
  • Wagner himself ever express this conviction? Most certainly he did!
  • element of life. He speaks in a wonderful way about symphonic music.
  • He regarded symphonic music as a veritable revelation from another
  • world, a revelation by which the threads of existence are elucidated
  • symphonic music are so firmly rooted in his being that no intellectual
  • uses his intellect when he endeavours to understand the laws of the
  • knowledge is much more reliable than any intellectual judgment.
  • which its melodies and tones can be heard. We are surrounded by worlds
  • Maximum number of matches per file exceeded.
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • I have described as knowledge through revelation and knowledge
  • revelation, in its more scholastic form, was by no means a body of
  • mystical, abstract or indefinite thought. It expressed itself in
  • The second kind of knowledge was held to be within the scope of
  • revelation was less sharply emphasised than they were in medieval
  • knowledge acquired by reason and knowledge through revelation (in the
  • evolution, had passed into an earthly body and linked Himself with the
  • Brentano had allowed himself to be influenced by this hatred and
  • Plato to the Idea of the Good in relation to the other Ideas. Deussen
  • the Ideas subsist in and through themselves. Plato could not
  • But now let us scrutinise this logic more closely. The Ideas are
  • to say about Indian wisdom. Nevertheless, if we ask for something
  • intellectualism is incapable of it. Nor is it possible to understand
  • nothing down was because they held that wisdom must be something
  • man, in direct personal intercourse. Something else — again not
  • understood — is said of Ammonius Saccas, namely that he tried to
  • bring about agreement in the terrible quarrels between the adherents
  • Let me try to tell you in brief words how Ammonius Saccas spoke of
  • Plato and Aristotle. He said: Plato belonged to an epoch when many
  • century A.D.) only the first, elementary traces of this kind of
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • beyond the possibility of expression in words. The feeling
  • the building that what might perfectly well have been true in
  • of a group of self-sacrificing and devoted persons the purpose
  • sort of religious or scientific or artistic movement, but that
  • of a comprehensive movement which desires to manifest itself
  • humanity — the moral and religious, the scientific, and
  • expression of the spiritual view belonging to Anthroposophy as
  • a movement in the field of knowledge, had also to determine in
  • view, this life. Intimately united was this building with
  • feel as if the movements of the persons on the stage were born
  • felt that his own emotions, which he had embodied in this work,
  • Precisely the intimate association of Anthroposophical feeling
  • completely from direct vision and according to this vision, and
  • Since, in a sense, through the very intimacy of feeling I have
  • mentioned, we have lost the home that sheltered us, we must all
  • the more intensely seek for a spiritual home in our hearts to
  • course, yet nevertheless a great amount of work which we had
  • dear friends, I believe that what was then experienced,
  • say to themselves, “We have suffered a common
  • If we are to participate in the deliberations here, we must
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • of view for precisely what is to be dealt with here. I spoke
  • I should like here to begin with something well known to those
  • history of such societies are very well aware of one thing: the
  • well known to those familiar with the history of such societies
  • two lectures belongs also to the system, if I may express
  • myself pedantically, of Anthroposophy. Thus, I shall not
  • deliver a lecture in the form of a general discussion —
  • he is awaked, as 1 explained yesterday, through what belongs to
  • of life a certain community feeling, to which there is a
  • consciousness. So long as a person is in the completely normal
  • reality in a manner appropriate for him and for his fellow men.
  • persons, he does not create those concepts and feelings that
  • consciousness of day a world of concepts and feelings similar
  • person is guided solely by what he himself imagines; he comes
  • person awakes not only in contact with the natural elements in
  • the surrounding world but also in relation to the inner being
  • is not always consciously clear at once, on such a level of
  • expressions relating to this world. There follows the
  • of repeated earth lives, of karmic relationships in repeated
  • higher world in which one now shares. On a different level,
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • materialism and mysticism, knowledge and belief.
  • intellectual thinking has developed since the middle of
  • Part of it is this training of the intellect. Human
  • lived when the emphasis is on intellectual thinking. They
  • if the intellectual principle had not become part of
  • with the intellect, and we have come to believe that
  • immediately bound up with the objects of the world around
  • them. They were much more bound up with the feelings and
  • intellectual approach which we take so much for granted,
  • this way of thinking, this intellectualism. Another
  • question we must ask ourselves is whether anything still
  • experience in an entirely passive way. If we go back to
  • this path the human soul developed activities more akin
  • human soul a long way back we find ourselves going beyond
  • well, but in an entirely different form. During that Moon
  • true ancestor of modern man, was still completely
  • definitely dreamlike, consisting of dream images. The
  • peculiar thing about this was that it related to the
  • our soul is active in thought we find ourselves rather
  • profoundly on those external processes we actually feel
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• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • materialism and mysticism, knowledge and belief.
  • evolved before disaster befell the continent of Atlantis.
  • moved from the west to the east. Civilization itself
  • always have some relationship to the locality where they
  • live. We relate in some way to the soil under our feet,
  • post-Atlantean migrations inevitably had to develop in a
  • followed, the people of Asia adopted intellectual
  • of thinking as we know it today only developed in very
  • recent times, assuming its true character in intellectual
  • thinking as the soul itself became inwardly active. But
  • intellectual approach. It is significant that the
  • may call intellectual more into its soul elements. We can
  • intelligence to enter into their souls. The most
  • element as such became the instrument for adopting the
  • intellectual principle.
  • development, the physical organization that later on was
  • to become the real instrument of intellectual
  • development, evolved in such a way that even at an
  • these peoples, constituting itself in a way that was
  • intellectual principle. If we therefore wish to
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• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • materialism and mysticism, knowledge and belief.
  • considering. They may help to make some of the ideas on
  • of ideas by which people allow themselves to be governed
  • the only ones that enter into the realm of feeling for
  • civic communities of towns formed a relative whole, and
  • ideas about these things, ideas that fully relate to
  • go back to earlier stages of human development to see
  • groups. Subsequently states developed out of this, and
  • office by the priesthood and its institutions. They felt
  • merely implanting intellectual knowledge into their
  • souls, but that the whole person needs to be developed;
  • practically all our ideas today on development, education
  • office. No one thinks that development should be such
  • present day. He tells me this and that, I tell him this
  • were then of no account. People felt that if they spoke
  • some social background or other. Instead they felt that
  • Son of Heaven for the ruler of China. That was the level
  • nothing, it merely made it possible for a god to move
  • social awareness of human beings was entirely realistic.
  • preparation as dwelling places for spirits of the higher
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • materialism and mysticism, knowledge and belief.
  • Surely we
  • have to admit to ourselves that many things are coming up
  • going on at present. On the other hand many of our fellow
  • also know very well what they want. They are the
  • and the like, but still large numbers of our fellow
  • intensely into the medieval way of developing
  • come to expression above all in a belief in authority
  • with the help of just a few thousand. That particular
  • aroused within a relatively short time, and with the
  • at least tell themselves that they go along with it.
  • very superficial way, superficial in the way people feel
  • arousing a limitless intensity of feeling.
  • believe they are sincerely devoted to it, yet the
  • from human instincts, human selfishness, comes to
  • on the surface seems very intelligent. The animal wants
  • to work its way to the fore, to be the most intelligent
  • the human element, to exclude everything that is
  • — and this is something else I have often stressed
  • like; in short, paper of any kind. Well, wasps and
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • materialism and mysticism, knowledge and belief.
  • prevent the decline into which we have got ourselves in
  • more recent times given rise to an idea that is believed
  • by a great many people, namely that the heart is a kind
  • of channels or the like with water flowing through them,
  • on. These clearly function at the level of soul and
  • spirit. Our blood system is set in motion by entirely
  • facts are therefore entirely the opposite of what every
  • processes relating to the heart in the human organism.
  • The material aspect in particular is completely
  • appear to be an example of limited relevance. I can
  • imagine some philistine saying: ‘Well, it can't do
  • much harm if people have entirely the wrong idea about
  • with everything else in life, and because of this
  • humankind is absolutely full of wrong ideas, completely
  • upside-down ideas. One might well think, if one was
  • sought above all else we are in fact going in the
  • analyzing it bit by bit as it presents itself to the eye.
  • absolutely essential if one wishes to understand the
  • have it today and everything it governs is entirely
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • materialism and mysticism, knowledge and belief.
  • been in accord with that basic theme. It should also help
  • more and more of our members to come to feel this in
  • want above all to refer to something that can help us to
  • firmly on the ground, considering themselves to be
  • materialistic stream. The latter has developed with the
  • traditional religious creeds hardly play a role in the
  • traditional religious faiths officially represented by
  • in evidence even in people who themselves are quite
  • in those circles, where these bodies were merely said to
  • some kind of mist or cloud, surely were nothing more or
  • aims are merely to prove the material existence of the
  • the one hand relates to the progress made in culture. It
  • must be taken into account and taken positively into
  • consideration. Traditional historical elements like the
  • religious confessions must of course attack anything that
  • is new; they must fight intensely against anything that
  • brings progress in cultural and intellectual life we must
  • transforms itself. Materialism can be metamorphosed into
  • progress of humankind we must develop a particular basic
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • materialism and mysticism, knowledge and belief.
  • understand nature in a way when we use the intellect to
  • nature. Yet we are in error if we think and believe some
  • form of science will help us to find physical matter and
  • found within ourselves. We shall find it particularly if
  • way human beings relate to this world. Physical matter is
  • matter that merely comes to expression in mystical
  • point by saying that anyone finding himself in the midst
  • well imagine, and it would be in accord with the truth,
  • the phenomena relating to the mineral, plant and animal
  • skin of the human beings living on earth. Everything else
  • mystical element within us it is not what many mystics
  • matter of the earth. This form of self-perception takes
  • rainbow. Anyone who believes a rainbow to be more than
  • merely a phenomenon, thinking it to be something material
  • world around us, we believe we are surrounded by material
  • is nevertheless true that the phenomena which surround us
  • nevertheless revealing. People talk about the properties
  • of the element radium. To someone able to perceive the
  • this now. These things present themselves to human minds
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • materialism and mysticism, knowledge and belief.
  • well aware, it is often said today that spiritual science
  • faith, a subjective way of believing things to be true.
  • made between knowledge and belief, as is the general
  • belief — perhaps one should not even call it
  • knowledge but merely the subjective belief that something
  • is true — is to be elevated, jumped up, to the
  • level of certain and exact knowledge, to the level of a
  • distinction that is made between science and belief is
  • quite a recent development. The view is that science
  • should only concern itself with things perceptible to the
  • certain knowledge can solely and exclusively come from
  • such depths. Belief is seen as going beyond the physical
  • anything that is the subject of belief can be transformed
  • takes life seriously really ought to feel that the
  • knowledge and belief poses a riddle which must be solved.
  • can genuinely show the reason for the efforts that are
  • the finite, transitory realm of the senses and belief in
  • to be considered as fully equal to the science relating
  • is to help us understand why in the present age humankind
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • materialism and mysticism, knowledge and belief.
  • shall base ourselves on facts relating to the nature of
  • nerves and senses merely have their main concentration in
  • know very well when they are awake, that dream life
  • connected—that they relate to each other; they
  • interrelate in a way that is as definite as the
  • interrelations and connections that exist in our waking
  • thoughts, though these tend to be more imageless. It may
  • imageless thinking of their waking life, and are able to
  • question we want to ask ourselves today is what kind of
  • impressions of the outside world and immediately
  • organ faces the outside world does not involve an element
  • of this outside world; we merely need to understand
  • themselves unconsciously in the outside world of soul and
  • and spirit environment in which we find ourselves during
  • based on the revelations of the stars, the revelations of
  • found themselves in the outer world and their souls and
  • spirits experienced their relationship with the heavenly
  • did the people of those times have of themselves? It
  • form. At that time human beings experienced themselves as
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• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • materialism and mysticism, knowledge and belief.
  • ourselves, and work for the real progress of humankind. Unfortunately far
  • that relatively speaking were not that long ago.
  • belongs to the first half of the 20th century, as I have mentioned a
  • Taking a genuinely unbiased
  • into the present and will still make themselves felt for a long time, we
  • immediately that large numbers of people, including those in authority,
  • example, just by way of introduction as it were. We have a — well,
  • human beings. We have seen a tremendous development of technology in
  • amount of coal produced in the mines relates to the amount of energy
  • gained by processing it; energies merely channelled and controlled by
  • spontaneously come forth from within them, but from completely external
  • immediately preceding the outbreak of war, Germany was producing '79
  • the field of technology that is was equivalent to every individual having
  • approximately 79 million, and the energy used was 79 million horse power
  • the result that the purely technological effect of 79 million horse power
  • Belgium together had 35 million horse power years available. Great
  • immediately be fully brought to bear in the war zone; it took some years
  • gradually, and a to of 35 million available in Belguim, Russia and
  • basically, the contribution made by human beings only gave a preliminary
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• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • materialism and mysticism, knowledge and belief.
  • are fully developed at the present time. Three more have
  • to be added — the spirit-self, the life-spirit, and
  • them to be fully developed at the present time. We can
  • merely refer to them as future potentials inherent in
  • spirit-self, a life-spirit and a spirit-man. We know from
  • evolution. In a sense we relate the physical body to the
  • Saturn. The life body relates to the Ancient Sun, the
  • call our I or ego relates essentially to the earth as it
  • mean when we say that we relate to the ego we bear to the
  • present earth? It means that inherent in the elements of
  • principle that activates the ego. Our ego is intimately
  • find that human nature as we know it today relates
  • largely to the past — the physical body to a far
  • is not yet fully developed but in its essential nature
  • relates to the present earth. This immediately suggests
  • that the elements we refer to as spirit-self, life-spirit
  • evolve into spirit-man, life-spirit and spirit-self, and
  • developed to go beyond this earthly realm; we will have
  • to develop it without taking the earthly realm as our
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• Title: Life Between Two Incarnations
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  • in German as, Die Beantwortung von Welt- und Lebensfragen durch Anthroposophie.
  • Die Beantwortung von Welt- und Lebensfragen durch Anthroposophie.
  • permitted to say something about the higher worlds themselves, and we
  • want to pick out one of the most important chapters from the field of
  • important chapters from the field of higher life because it concerns
  • the most fundamental facts and processes of human development, and
  • like to begin immediately by describing the life of man between death
  • the outset in order to prepare ourselves for a complete understanding
  • not merely that essence of a material kind which appears to the outer
  • senses, which we can feel with our hands and which is bound to the
  • difference between the processes of the ordinary, lifeless physical
  • second member. Already with the intellect alone, with logic, we are
  • because it is everything that runs in sensations and in feelings, from
  • person say "I" to a fellow human being. Only to himself can man speak
  • out through the name "I." All great religions also felt this, that in
  • "Yahweh" meant nothing other than "I" or "I am." That the God himself
  • expresses himself in the human being, it should mean. And only that
  • the God-being reveals itself. The revelation of God in man is a fourth
  • himself. It is a spark from the sea of the Godhead that flashes in man.
  • Just as a drop from the sea is not the sea itself, but only a drop from
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• Title: Problems of Our Time: Lecture I
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  • Anthroposophical subject, I feel I must express gratitude
  • absence, have devoted themselves to the arrangement of
  • development. So strong is their demand upon our will and
  • the historical development of man- kind demand that what men
  • themselves to its culture.
  • great events throbbing through our time.: Out of such feelings
  • will so develop that personality and all that has its origin in
  • man to work himself out of this world-mechanism.
  • men have become so anti-social in development and constitution
  • have been largely evoked by anti-social feeling and experience.
  • the basic cause, of social feeling is egoistic and anti-social,
  • sight of a noble, selfless devotion to an ideal, through
  • genuine, unselfish human feeling. It was well if, in these
  • drawing that seriousness into our souls, as well as fostering
  • reality. Indeed, any feeling for the gulf yawning between
  • in place of the elementary flow of truth out of the human soul
  • enough to say of a man “he meant well” when he has
  • given expression to an untruth. Rather when men will feel the
  • subjective belief in the truth of what he says matters nothing
  • Nowadays many people feel, although not altogether consciously,
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• Title: Problems of Our Time: Lecture II
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  • complete change in the relation of civilized man's soul to the
  • three Hierarchies next above man, the Angeloi, Archangeloi and
  • of man. They will only enter into a new relationship to us when
  • human beings begin to develop an interest in the spiritual
  • must occupy ourselves with them in the near future, for the
  • have of themselves no reason to be further interested in us. We
  • again concern ourselves with the spiritual world, fostering
  • how can human beings manage so to concern themselves
  • spiritual realms, but in future they will help to detach man
  • from the spiritual world, unless they admit something entirely
  • is generally handled by the creeds, that they appeal largely to
  • comparatively easy, for human egotism asserts itself there
  • of the child to develop it. Social relations must take on
  • something of a religious impulse permeating the whole of life
  • People in those days were as capable of development right into
  • man went through in soul and spirit expressed itself into much
  • call him “a young man” though he might equally well
  • man can develop. Up to a particular age a person can absorb all
  • sorts of things, and is not ashamed to develop himself. But at
  • about twenty years of age he feels shame at the idea of
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• Title: Problems of Our Time: Lecture III
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  • happens with humanity itself, in that it has to experience
  • feeling and willing, when they fall apart, just as they become
  • and etheric bodies and become completely one with them as to
  • of human development, to the important dividing line which
  • have only recently been able to plunge entirely into the
  • It signifies that by means of it we are able to develop
  • body. With this fact is connected everything else I have
  • completely into the physical body and therewith learn of the
  • a new stage of development, preparation for the
  • their education. Certain forces can only be developed in
  • childhood. Once developed they remain throughout life; we have
  • power. It is in this sense that we must understand the feeling
  • century A.D. When about a third of this period had elapsed,
  • whole Earth-development — the Christ-Impulse, the
  • Mystery of Golgotha. Man was then in process of developing the
  • Rational or Mind soul, Gemut-Seele, in which human thought and
  • development was superseded in the fifteenth century by that of
  • believe that in the personality of Jesus of Nazareth the Christ
  • to unite Himself with that body for earthly activity. Through
  • feeling, everyone could realize that a great, important and
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• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • will find themselves compelled by force of circumstances,
  • their problem in all their thinking, feeling and willing, on
  • fearful disaster. The proletariat found itself in a new
  • It was itself called upon, to a considerable extent, to set its
  • ideas to which for years the proletariat had devoted itself
  • last three or four hundred years, developed no ideas which can,
  • the economic life solely with regard to production,
  • have become inadequate for the developing facts, yet men will
  • when the destiny of the individual is so closely bound up with
  • development of the present conditions. I then said that for
  • itself in a terrific disaster.
  • general relaxation of tension in the political situation was
  • that the relations with St. Petersburg were the most friendly
  • relations with St. Petersburg would continue friendly, as
  • possible relationships. What a difference between
  • period which held such terrible things for humanity. It is very
  • civilized world occupied itself for several years in killing,
  • at a low estimate, ten to twelve million men and crippling
  • proletariat which has educated itself in a rigorous school of
  • merely. to look round on the proletariat to find out how they
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