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  • Title: Memůria e Amor
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    • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. L√°, realmente sabemos o que est√° dentro de n√≥s. √Č como se aqui na Terra n√£o v√≠ssemos √°rvores nem nuvens l√° fora, mas olh√°ssemos principalmente para dentro de n√≥s, dizendo: aqui est√° o pulm√£o, aqui est√° o cora√ß√£o, aqui est√° o est√īmago. No mundo espiritual contemplamos nosso pr√≥prio interior. Mas o que vemos √© o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antropos√≥fica como o mundo das hierarquias superiores. Esse √© o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro ‚Äď quando falo do todo √© apenas figurativamente, mas √© inteiramente verdade ‚Äď √†s vezes cada um de n√≥s se sente ser o mundo inteiro. E nos momentos mais importantes de nossa exist√™ncia espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. √Č t√£o verdade que l√° temos consci√™ncia de esp√≠ritos do mundo superior dentro de n√≥s quanto √© verdade que aqui na Terra n√£o temos consci√™ncia de nosso interior: do f√≠gado, dos pulm√Ķes e assim por diante. O que √© mais caracter√≠stico √© que, na experi√™ncia espiritual, toda nossa experi√™ncia f√≠sica √© invertida. Gradualmente, por meio do conhecimento da inicia√ß√£o, aprendemos como isso deve ser entendido.
    • Pois bem, por que descemos ao mundo f√≠sico do mundo espiritual? Voc√™s poder√£o deduzir, a partir do que eu disse aqui da √ļltima vez, que as for√ßas que nos mant√™m juntos com os seres espirituais superiores decaem. Aqui na vida f√≠sica, envelhecemos porque as for√ßas que nos mant√™m em conex√£o com a Terra f√≠sica diminuem; l√°, enfraquece o que nos mant√™m ligados aos seres espirituais. Diminuem principalmente as for√ßas que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um per√≠odo consider√°vel antes de descermos √† Terra, perdemos a capacidade de conviver com os seres espirituais. Com o aux√≠lio dos seres espirituais, formamos a semente espiritual de nosso corpo f√≠sico, que enviamos primeiramente; da√≠ nos apropriamos de nosso corpo et√©rico e prosseguimos. Ilustrei-lhes isso em minha √ļltima palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das for√ßas da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regi√Ķes espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais d√©bil. Temos um sentimento crescente de que o desfalecimento prevalecer√° sobre n√≥s, no mundo espiritual. Isso cria uma necessidade de que aquilo que n√£o mais conseguimos carregar conosco ‚Äď o sentimento do eu ‚Äď seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Voc√™s sabem que estou falando figurativamente, mas a imagem est√° em absoluto acordo com a verdade, com a realidade. √Č assim que encontramos o caminho para nosso corpo. O sentimento de solid√£o encontra um ref√ļgio no corpo e se converte na faculdade da lembran√ßa, e temos que nos empenhar para alcan√ßar um novo sentimento de comunh√£o, na Terra. Isso se
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem raz√£o ao dizer: ‚ÄúSomente no alvorecer da beleza se avan√ßa para a terra do conhecimento‚ÄĚ, que geralmente se encontra citado nos livros como ‚ÄúSomente atrav√©s da porta da beleza se avan√ßa para a terra do conhecimento.‚ÄĚ Se um artista comete um lapso, isso √© passado para a posteridade. A leitura certa, √© claro, √©: ‚ÄúSomente no alvorecer da beleza se avan√ßa para a terra do conhecimento‚ÄĚ. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, n√£o h√° conhecimento que n√£o seja intimamente relacionado √† arte. √Č apenas o conhecimento ligado ao exterior, √† utilidade, que aparenta n√£o ter liga√ß√£o com a arte. Mas esse conhecimento s√≥ pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na qu√≠mica ou na f√≠sica se vai al√©m ‚Äď estou falando figurativamente, mas voc√™ sabe o que quero dizer ‚Äď do que a mera retifica√ß√£o de cores implica, a ci√™ncia se torna arte. E quando o art√≠stico √© compreendido em sua natureza espiritual da maneira correta, ele gradualmente avan√ßa para o religioso. Arte, religi√£o e ci√™ncia eram uma coisa s√≥, e ainda √© poss√≠vel termos uma no√ß√£o de sua origem comum. Isso alcan√ßaremos apenas quando a civiliza√ß√£o e o desenvolvimento humano retornarem ao esp√≠rito; quando levarmos a s√©rio a rela√ß√£o existente entre o homem aqui, em sua exist√™ncia f√≠sica terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • of human beings; into the configuration of human actions and so on.
    • configuration which, in the threefold organism, we wish to separate out as the structure of the
  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • brought about that configuration in English navigation and in all English
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • soul-configuration of the people living in the Orient; by working as imaginations into the
    • understood by looking at it in this way. This human being, as regards his soul-configuration, his
    • in individual, personalities depends an configurations of folk psychology such as these. Although
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • Now we know that Goethe's soul-configuration was
    • fairy-tale figures — and one must then portray the interplay and interaction of these
    • Golden King, the Silver King, and the Copper King — we see a prefiguration of everything
    • could also be the preparation for acquiring that configuration of thinking
    • (Geisteskonfiguration)
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • thus also takes on the configuration of this technology. What then is the cause of this? It comes
    • economic life its configuration. This can only happen if the cultural life is independent, when
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • rejected the Christ-principle. It did not develop a Christology but a fighting doctrine for
    • gradually eliminating the figure of Christ completely.
    • mentality in Protestant countries. The Catholic Church only fights on for its authority, with the
    • professors and others fight against this perception; they confuse it with the old Gnostic
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • have to do is to prepare, to prefigure, them in my soul. And by developing the consciousness-soul
    • science such that they fight against it out of an inner untruthfulness.
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • movement and intelligence, and We gives them the outer figure,
    • call: Configuration and Speech, and in particular the faculty to see
    • protestant theology fights, is a last relic of the
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • world, but that they go about in the figure of Socrates and are
    • figure, constitutes the greatness in the works of Homer and
    • Sophocles, and in all the figures of sculpture and poetry which
    • important site in our Building there will be set up the figure of
    • welded together plastically in the one figure we make musical,
    • form. An Acropolis figure of Athena, or in the architecture of the
    • executioner who cuts off his head — figuratively
    • extraordinarily remarkable figure of Augustus, if you assume that he
    • in what was taking place round the figure of Augustus. The ancient
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • distinct configurations through the fact that this has taken place.
    • that we as earth men could develop this special configuration of the
  • Title: World Downfall and Resurrection
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    • Christian Church were fighting. So difficult was it for the
    • ending which has not come to pass and is merely a figure of
  • 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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    • what frequently happens, that the teacher cuts a ridiculous figure in his
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • configuration of tones or the content of language, this comes from outside.
    • understood figuratively thus: as if someone were to play a sonata and were
  • 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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    • and more configurated compared with the rest of the angular and
    • unconfigurated members of the human being, which develop properly only
    • head of the human being receives its configuration basically not from the
    • his toes or if he — like Fichte, whose whole figure bore
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • result in regular figures, seeing them as empty voids. You can read about
    • as a human figure appears on the earth, this figure would be quite
    • the human figure, portrayed purely according to its physical form is
    • dead see nothing at all. Our sculptural figure could only be made visible
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • belongs to those figures in mankind's spiritual history
    • figures of which the New Testament tells us and then
    • especially in such outstanding figures as Raphael. What we have
    • “Transfiguration of Christ”
    • to realize itself in figures such as Raphael alone was able to
    • in the city. We have the strange figure of Savonarola of the fiery
    • Nominally great figures, these popes were certainly not what
    • We see Raphael giving form to the figures of Christian
    • we see such figures arise as St. Augustine, personalities of a
    • cannot create figures in an objective and well-rounded fashion
    • figures that delight our senses.
    • itself to us most clearly with such a towering figure as
    • position to recreate the evolution of humanity in figures. How
    • What the Greeks had conceived and formed into figures we now
    • hands, in the whole distribution of the figures, in the
    • figures.
  • Title: Leonardo's Spiritual Stature: Lecture
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    • significant in world history: The Christ figure in the middle,
    • and gestures. With each of the twelve figures their gestures
    • these figures, every manner in which an individual of whatever
    • of the most significant soul configuration. However, having
    • heartbeat of the twelve figures must have come to expression.
    • contemplating the figure of Leonardo himself.
    • figure on one occasion, and that the master decided on seeing
    • picture in which three or four figures were to appear, he went
    • There are caricatures by Leonardo, incredible figures from
    • single parts of the human figure have, he enlarged a single
    • organism in its natural size. Grotesque figures with the most
    • paint on the Christ figure, his hand trembled. And, considering
    • requirements with regard to painting. One concerns the figure
    • darkness. And in coming to the Christ-Jesus figure, if one does
    • figure, its emergence from the other figures, seem justified in
    • impression with regard to Judas, this figure conjures a shadow
    • could have its justification only in the Christ figure. It
    • to ask: what really is the underlying secret of this figure of
    • created a sculptural figure. What kind of feeling do we have in
    • Greek female figures, we find they are all directly felt.
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • certain figures, towering one over the other, so that a
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • characteristic figure of modern life, and yet he is, at the
    • deep in Herman Grimm's spiritual configuration. Long before
    • Herman Grimm is sparing in what he has to say about the figure
    • actually proceed from the figure of Christ — one of
    • the Christ figure had undergone changes over the
    • the figures and their gestures, while standing inwardly before
    • cultural figures:
    • coming to terms with such a world-historical figure as Raphael.
    • the life of that time, the figure of Michelangelo stands out
    • significantly from other figures — as also from the
    • painters of that time — followed by figures such as
    • the single Homeric figures, some scholars will inevitably say,
    • a mere figment of her imagination, but in the sense of someone
    • backwards, drawing her after him, the whole magnificent figure
    • near to him. It is better to contemplate such a figure as a
    • when his mild figure appears before them — prompting them
  • Title: Imperialism: Lecture 2
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    • These are the real figures; the others were mere illusions.
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • anyone to start a fight against this. However, in the course of
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • figure of Scotus Erigena, we see medieval theology spreading
    • Anthroposophy doesn't want to act as a fighter on the scene but
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • establishment of word configuration. The human being gave much
    • Thus, a figure such as Hegel who was born out of this spirit,
  • Title: First Class, Vol. I: Lesson 2
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    • human figure. You must imagine this related to thinking. A
  • Title: First Class, Vol. I: Lesson 5
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    • which the light is continually fighting. And by swinging from
  • Title: First Class, Vol. I: Lesson 8
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    • Then we must know: at this threshold stands a spiritual figure
    • green and red.] And by simply meditating on this figure, it has
  • Title: First Class, Vol. II: Lesson 14
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    • which rise up as spiritual figures from this abyss, that one
  • Title: First Class, Vol. II: Lesson 16
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    • in us and gives us our inner configuration. And the first
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • and feeling, the figure of the Guardian of the Threshold
    • must have first transfigured it. The corpse lies in the coffin.
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • little, who appears to us in the figure of a spiritual cloud,
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • figure, which we ourselves are:
    • to hear him: Now imagine that you are observing that figure on
    • figure. [It is drawn.]
    • Then, if one succeeds in seeing this gray outline of a figure,
    • is drawn], the gray figure before it.
    • distance. The gray figure outline is also there, but it is
    • have arrived at the spiritual figure of the head that we had
    • over there, not the physical human figure, but at the spiritual
    • figure of the head that we had over there, if we can feel what
    • back once again at the gray figure that stands over there,
    • We will find, when we rotate the figure, that the sun appears
    • verse belongs to this [the drawing of the gray figure and the
    • figure is standing. We look over there. There stands the one
    • not as a mirror-image, but as an upright figure. [Draws.]
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • of life one is able to figure out the real gesture of the
    • can have no influence upon in its configuration, upon its
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • meaning, in order to orientate their configuration in a certain
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • yesterday, a gap, an abyss between the specific configuration
    • existence in confrontation. The essential fact in this fight,
    • fighters/auxiliaries and the producers/labourers/educational
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • nutritionists/guardians, the fighters/auxiliaries and the
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • newer social order. Of necessity, here is to figure out which
    • actually has to fight. I'm not in a position to fight with him
  • Title: Lecture: Richard Wagner and Mysticism
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    • spoken of in the old Pythagorean Schools was no mere figure of speech,
    • mythological figures, for he was thus able to express cosmic laws and
    • their homes, a figure of a woman appears and puts a question to them.
    • symbolised by the Ring, a figure personifying ancient, primordial
    • This consciousness is represented in the figure of Erda:
    • created the figure of Parsifal — the figure in whom knowledge is
    • sublimated to feeling, the figure who having suffered for others,
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • in regard to the outstanding figures of the early Christian centuries
    • figure, because one to five is the relation of seventy-two to three
    • and he became the tragic figure who would fain have spoken of
  • Title: Community Building
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    • languages, yet the deep and intimate configuration of soul, the
  • Title: Community Building
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    • this is as if we should carry the configuration of the
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • this man is writing to leading figures — that is
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • fight this attitude. It will have to fight it by coming
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • doubted that the figure of Nero was that of a god.
    • clearly spells it out that people fight shy of having any
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • not fight us with the intensity we have come to
    • vow to destroy it.’ People do not fight us because
    • we are in error, they fight us because it is realized in
    • must fight, of course, even if we do not want to, against
    • be a hard fight, particularly in this direction. The aim
    • principle. The knives will come out to fight this idea.
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • outer form and configuration depends entirely on these
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • is new; they must fight intensely against anything that
    • line, in form, in configuration. Then it becomes the
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • overcome it because it is right and we must fight against
    • presented, but out of inner impulses. Fighters like the
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • honourable title ‘fighters for the material
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • configurations over the world — I have discussed
    • The specific configuration of the West really fits the
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • one was a conflict between human beings; human beings were fighting each
    • A very superficial comparison with the population figure for Germany
    • a horse work for him all year long. The population figure was
    • figures. For a start I will just add the fact that in 1870, a year when
    • six whole millions and seven-tenths of a million, a very low figure
    • figures. During the time preceding the disastrous war, France, Russia and
    • power years. This gives you the relative figures for energies mobilized
    • two figures I have given: in 1870, six and a half million horse power
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • configuration or other in this earthly life. That,
    • like twenty different figures represented the potential
    • the centralized state in the figure of the King of Mixed
    • time when such delicate fairytale figures could be
    • think you will agree that Goethe's figures were subtle
    • fairytale figures. The time had not yet come when ideas
    • something alive in the configuration of the German Empire
    • fighting people with different interests but instead
  • Title: Life Between Two Incarnations
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    • still present as a continuous fighter against this decay of the
    • moment follow only the physical forces; it would decay. The fighter
    • it, and the plant also has such a perpetual fighter. In them, too,
    • there must be such a perpetual fighter against decay.



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