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• Title: Memória e Amor
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  • completamente destruído por um incêndio. Nesta palestra ele fala sobre a herança trazida da
  • 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.
  • 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.
  • 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
  • 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
  • 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.
  • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
  • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
  • Mas, meus queridos amigos, o fato é que quando passamos do mundo espiritual para o físico, passamos pelo grande esquecimento. Quem, com consciência comum, vê aqui, na força fraca e sombria da memória, o eco do que éramos como “euâ€� no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da memória, a pós-vibração do eu? Quem reconhece na formação plástica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, não é verdade que quem aprende a ouvir o discurso sem levar em consideração o significado, quem dá ouvidos ao que os tons expressam por sua própria natureza, tem uma sensação – principalmente se tiver inclinação artística – de que mais é revelado na fala e no canto do que a consciência comum percebe? Por que então transformamos a fala comum que temos aqui na Terra como uma faculdade utilitária – por que a transformamos em canção, despojando-a de sua função utilitária e fazendo-a expressar nosso próprio ser em declamação, em música? Por que a transformamos? O que estamos fazendo em tal caso?
  • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
• Title: Evil and Spiritual Science
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  • “we can approach,” since I have often expressed
  • Nineteenth Century,” since it is still only little worked
  • clever, as if one were to reject the wise cosmic order, since
  • time since the foundation of Christianity and who had a major
  • to refute the viewpoint of Augustine — Campbell. Since,
  • followed the principles of Plato; and with him also put forward
  • wickedness must be there in life; since only through learning
  • since it was only possible then, Lotze thought, to extract the
  • being through the world. Since, when one observes the world,
  • since in thought one cannot conflict with these three
  • principles of God, one must assume that the world is the best
  • case one cannot speak of an omnipotence of God, since in the
  • depends solely from the vision of humanity? Since about a
  • since today he is seen more as a kind of curiosity. Jakob
  • divinity for becoming self-aware. But since creatures arose,
  • been done over some ethical principle or another, over some
  • principles and moral foundations, precisely this shows us that
  • into the spiritual world. Since only in a strengthened soul,
  • human must set aside, who wants to appropriate moral principles
  • appears in its meaning for the physical-sense world, since this
  • Maximum number of matches per file exceeded.
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • the great law of reincarnation and karma, and also the origin of man,
  • a certain amount of instincts, pains, joys, ideals, and passions. They
  • the external expression of inner instincts, passions, and so forth.
  • when spiritual science will be included in our educational system. It
  • sides of his physical head. Since the etheric body is the carrier of
  • it. Since the etheric body sets forth everything in the form of images,
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • to incarnate themselves, to form themselves an astral body; these Beings
  • very evil Beings occasion to incorporate themselves, and these Beings
  • then do all manner of horrible things, just because they incorporate
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • astral world. This will give us a basis for an understanding of reincarnation
  • When man incarnates and begins
  • enjoyment. The savage with but a few incarnations enjoys the many colors
  • and the simplest sense-impressions. With each incarnation his senses
  • This enables us to shape our next incarnation, as far as the body, and
  • During each incarnation
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • including the mineral parts of plants, animals and men, is a negative,
  • way with every other form of physical existence. With every incarnation
  • gradually enter human life. When we incarnate again, we still have a
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • all his incarnations. When man incarnated for the first time — at present,
  • only existed as a germ. He took it along until the next incarnation.
  • And with each incarnation the causal body grew. Each time the pictures
  • can see in them shapes, which resemble bells shooting with incredible
  • This condition of shooting about before entering a new incarnation only
  • its own accord in order to be incorporated with man's structure, but is
  • suited to the capacities and qualities of the reincarnated human being.
  • incarnated human being completely fits into his physical body. Many disharmonies
  • for the incarnation has been found, the Lipikas, elemental Beings, lead
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • form of pleasure and pain, passions and instincts, these constitute
  • karma. Also the character, the inclinations and habits express themselves
  • forces. Since the qualities of the etheric body have such an influence
  • in one life depends on inclination and habits of a past one.
  • influence our next one by cultivating noble inclinations and feelings,
  • thus rendering the body of our next incarnation strong and healthy.
  • Since moral qualities appear
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • external life-destinies. The inclinations, the temperament, etc. of
  • does nothing but criticize, this inclination will express itself in
  • that this person will soon grow old and not evince much youthfulness.
  • with the fact of reincarnation and Karma? Many will try to oppose reincarnation
  • elaborated by his Ego. During the course of the incarnations the Ego
  • an acquisition of later incarnations. Everything in life must first
  • by lower instincts and passions, and a part spiritually elaborated by
  • he had during a past incarnation, because he was already able to work
  • into his physical body. Heredity works most strongly of all in the incarnation
  • definite capacities, that was incarnated many centuries ago and now
  • tends towards a new incarnation. In accordance with his capacities he
  • continually enters new incarnations is not devoid of meaning and purpose,
  • in the fauna and flora of Central Europe since the past 1500 years? Spiritual
  • Beings and the not incarnated human souls! The physical is the expression
  • Before the human being incarnates,
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • which exists since the time of St. John, the author of the Gospel of
  • Since the Atlanteans controlled
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • could never have incarnated. This is the exit of the moon from the earth.
  • The separation of the sexes coincided with the separation of the moon.
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • reincarnation. It passed through earlier stages and in future it will pass
  • through further incarnations. One speaks of seven planetary conditions or
  • the planets after which they are named. The first incarnation of our earth
  • These seven incarnations of the earth are intimately connected with man's
  • human being will have overcome bi-sexuality. Lower forces, sexual instincts
  • instinct, but of refining, ennobling them. Thus phantasy is a product of
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • since the 15th century. I consciousness and individuality have emerged as
  • leading individual personalities are the principal driving forces in this development or whether
  • he had inherited, had wanted to reach a discerning judgement of the principles of Christianity
  • indeed, before Plato. So that we see how, since the eighth century BC on the Italian peninsula
  • oriental actually gaze when he possessed his instinctive perception?
  • it that had meanwhile entered in to European civilization since Plato, particularly through the
  • within the span between birth and death increased
  • way in which it arises in Eckhart, Tauler and other mystics, and then more and more distinctly
  • same time, also wanted thereby to include the spiritual life and the economic life, something
  • before these minds the idea that they had to create a structure for the State which included the
  • had been distributed over the earth, but in an instinctive way that is no longer of any use
  • — we find that, fundamentally, there lives instinctively in the masses a constitution of
  • In our times we see the development of the opposite extreme. We see instincts arising in the
  • depths of spiritual science. No good will come from instincts, but only from the understanding
  • common sense. But, to begin with, the instincts oppose this and people believe that some sort of
  • incomplete though it is for the time being. Today we cannot get from the Central countries that
  • individual, to convince possibly hundreds and hundreds of people, why should one not be able in a
  • World Fellowship can only come about when a sufficiently large number of people are convinced of
  • completing and linking the incomplete and disjointed elements of direct observation, then he
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • since the 15th century. I consciousness and individuality have emerged as
  • increasingly stronger and all the phenomena of life — of life in the broadest sense —
  • increasingly educated for freedom, must also take up a conscious stand more and more to what
  • other strata of the population. We have, distinct from that of other peoples, the conception of
  • develop, and which have developed in recent times, have taken their incentive from the impulses
  • political in the Centre; and in the East it assumes a distinctly religious character. A
  • import. If it were not for that distinction it would be far more evident that, even now,
  • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
  • Anglo-Saxon. And, in its basic instincts, this 'Anglo-Saxondom' moves completely with the
  • down in the instincts of die West.
  • instincts. Napoleon's 'Continental System' at the beginning of the nineteenth century was a
  • economic instincts. Today it has been wiped off the face of the earth because it was planned and
  • follow the regular course of reincarnation.
  • about such a problem as reincarnation, because one cannot speak about it in the abstract sense
  • life. Such reincarnations form the regular course of human evolution, but there are exceptions.
  • body — but there are other beings incarnated here, beings who use these people in order to
  • not simply reincarnated human beings but are the bearers of beings who have taken an extremely
  • through human bodies and do not live in normal regular incarnations. The leading personalities of
  • deceptive that beings other than human beings are incorporated in human form, in a part of the
  • who incarnate in this way through the metabolic system of different people of the West.
  • 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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  • since the 15th century. I consciousness and individuality have emerged as
  • their own interests incarnate into human beings in order to work against the true impulse of the
  • enabling them to incarnate into the human being. But particularly favourable for this incarnating
  • the Anglo-Saxon race, and because of this those beings which incarnate here have far greater
  • incorporation of languages, through the incorporation of other elements of the human being
  • — which makes it possible for such beings as I described yesterday to incarnate in these
  • these beings, who then secure for the human body in which they incarnate a certain position of
  • suitable for such beings to incarnate into, as was the case in the West. But they could
  • has its origin in those beings who incarnate in human beings and who play such a great role in
  • attacks of the spirits of the West which influenced their desires, their instincts, lived in
  • inclination in the whole people to adopt the natural-scientific way of thinking, which is so
  • universities was not objective history but party-wisdom, distinctly politically coloured. And
  • by side, quite distinct from one another. Then the economic life of the West, for which the West
  • improved through quite different principles than were there in the past if it is
  • — so that it was no longer permitted to speak of a separate spiritual principle in the
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • since the 15th century. I consciousness and individuality have emerged as
  • over to instincts, to the sensible-physical — and the other possibility — that of
  • senses, to the world of instincts, of desires, he is given over to his bodily-physical nature and
  • instincts to such a degree that he can give himself up to them without their dragging him down,
  • instincts and that of the free aesthetic mood — and in Goethe's three kings — the
  • of medieval Europe. Since the middle of the fifteenth century we have only had the possibility of
  • hold of this in education — this is something spiritual — and incorporate it into the
  • lifeless and would found a spiritual life that is incapable of reaching into the immediate
  • not stop at Goethe but also share the development in which Goethe himself took part since 1832. I
  • it beautifully when he says: 'To Treitschke German history is the incessant striving towards
  • spiritual and political unity and, on the path towards this, the incessent interference by our
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • since the 15th century. I consciousness and individuality have emerged as
  • how different the soul-constitution in Europe must have been which, over large areas, inclined
  • become since the beginning of the fifteenth century. People do not consider the completely
  • which, since that time, have become particularly important. But if, from the many characteristics
  • one, then this must be the increasing ascendancy, the increasing intensity of the human power of
  • good deal since then; but it is impossible, when one looks completely without prejudice at the
  • since the middle of the fifteenth century. And even when we consider the great philosophers of
  • gradually prepared for. The last traces of the old clairvoyance had long since become extremely
  • style — when they no longer feel inclined — and this is the characteristic of people
  • that (in this mechanistic element which they have incorporated into the economic life) those
  • for it is in this area that fine beginnings are apparent — would remain incomplete. One
  • realms. But it would only be something incomplete and therefore unable to aid our declining
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • since the 15th century. I consciousness and individuality have emerged as
  • has proceeded from a constitution of soul which we have often called a kind of instinctive
  • intellect which since the middle of the fifteenth century has constituted the soul-life of modern
  • could be indicated — by those who had these remnants. This instinctive clairvoyance was a
  • late period of his life, a clairvoyant state through which he could convince himself of the
  • was attained through these remains of the old clairvoyance; through the ancient, instinctive
  • was entirely permeated by the spirit, by the old instinctive clairvoyance, and all that this
  • inborn faculties of such a nature that they were able to come to this instinctive perception. Out
  • experiences in the spiritual worlds came in. Those who had the largest number of instinctive
  • birth and had an instinctive memory of it in this life on earth. And they were sought out by the
  • the people who counted had nothing of this. Nothing but an instinctive memory remained. So upon
  • — that is the Roman Popes and, by extension, the individual vassal princes of the Popes,
  • the kings and other princes — were ascribed with a certain authority on earth, and ascribed
  • through legal justification, by formal, legal right. Men must now command, since the gods no
  • Thus arose the medieval principle of authority and
  • one can say that into this principle was also incorporated the whole perception of the Mystery of
  • and so on, who set themselves against the bare principle of
  • rejected the Christ-principle. It did not develop a Christology but a fighting doctrine for
  • Golgotha were taken up by the Roman principle into a purely juristic dialectics; that they were
  • from this or that view, since it must always be seen from different sides. I have often said that
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • since the 15th century. I consciousness and individuality have emerged as
  • that ever since the Mystery of Golgotha, and particularly in recent centuries, all that can
  • remnants of the old instinctive clairvoyance could lead to it at the time of the Mystery of
  • Golgotha. But one has to be clear that just as other crucial, incisive events in human evolution
  • Consider the following. Since the middle of the
  • from this clinging by force of habit to what has been inculcated when one observes with a wakeful
  • in the near future as some deluded scientists seem to think. On the contrary, it will increase
  • one of its most distinguishing features is that it is incapable of comprehending the human being.
  • This intellect, which was the principal soul-force
  • coming not from any scientific impulse but from the depths of human instinct — demands that
  • kind, on the other we have the increasing inability of science to say anything about the human
  • growing and developing in one's soul since childhood comes from the spiritual world.
  • feeling will increase in strength very rapidly. In the decades ahead it will intensify to the
  • than the emergence of the principle of nationalism.
  • is also lying when in such circumstances one then claims to be inclined towards some kind of
  • world is going today. Everything that is welling up out of the chaotic instincts of humanity
  • full strength, for one always also sees then how little the people of today are inclined to
  • fundamental principle in our present time. For the damage of our time has its source in our
• Title: Abbreviated Title: Lecture I:
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  • incarnation regulated?’ The reply to this question is
  • a point where our preceding incarnation can be found. Thus, when retracing
  • time when we were on the Earth in an earlier incarnation. When we speak of
  • before for types who come more quickly to earthly incarnation.
  • look back to our former incarnations, we were surrounded during our time on
  • during the preceding incarnation. Thus the stream of time works at the
  • incarnations have been destroyed, the moment comes when we re-enter earthly
  • process is connected with the successive return of our incarnation on
  • fanatically or by agitation — what the principles and
• Title: Talk To Young People:
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  • If this anthroposophical movement is sincere and if young people find
  • If this anthroposophical movement is sincere and if young people find
  • since the turn of the century, the time which those who can see
  • since the turn of the
  • this: “The emperor's enemy is the crown prince.â€� Certainly in every
  • perfectly but as they look out at nature, their distinct feeling is,
  • anthroposophical movement and its principles. Otherwise we will not
  • another. But a young person can't agree to that, for since the turn
  • movement is sincere and if young people find it necessary to be
  • excellence to develop courage, since for many people today
  • incidental. You can observe this at our lecture
  • the principles of Waldorf education. [
  • principle is to continue growing. Every day there's danger that
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • periods, is something quite new. Therefore, only since about the middle
  • also have in us the Moon man. This Moon man is incapable of serving us
  • would merely prove to be a dead slagheap, quite incapable of sustaining
  • there since 9 a.m. while B arrived there at 12 noon, went away again,
  • ultimately aim at the realisation of the importance of the incidence of
  • to incorporate this concept into a composition (group), he would no
  • belonging to the earth — including the stars, will cease to be
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • to enter the spiritual world, the more the riddles increase. These
  • sanctity. That is to say, we can expect in our future incarnations
  • as their task the first incorporation of the secrets of the Mystery
  • We know that since the Mystery of Golgotha not only have its tidings
  • world-conceptions which had been developed since antiquity, and which
  • know indeed that all these concepts, including those which live in
  • to include the Mystery of Golgotha? What is that? That is also a part
  • incorporate the life of Golgotha in its concepts.
  • the incisive contrast between the naive conceptions of European
  • increasingly refined concepts, to have reasoned more subtly and have
  • impossible not to admit that only incredible dilettantism could
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • on the one hand, of the lifeless knowledge-principle, the ageing
  • wisdom-principle, and, on the other hand, of the
  • humanity's evolution with the knowledge-principle, brought down from
  • convince himself, is understood when we take the wonderful primeval
  • Tree of Life? You will perhaps no longer find incomprehensible what I
  • no longer appear to you so inconceivable if I now bring before you a
  • And since Lucifer lays claim to what weaves and lives from falling
  • since we already have the other knowledge which is an effect of the
  • attained to knowledge because to his other three principles, brought
  • realm; and indeed that is very easy to understand since Ahriman as we
  • experiences, since this exists by virtue of what Lucifer has effected
  • faith, since it is experienced merely in the etheric body. All that
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • became increasingly lost to European humanity. In the Oriental
  • experience of thought. Hence comes the inclination of the Oriental
  • the West as in the East. One is less understood in the West, since in
  • forces of thought; in the East one is not understood aright, since
  • in a distinct, definite way. Thus such a separation actually took
  • Since the Orientals have made little
  • inclination to meditate on the outer world. But then it is like the
  • principle. Our whole Building bears the special imprint in it: to
  • infinite perfection of the plastic principle in, for instance, the
  • Since we have not only spoken for years,
  • An incision had at some time to be made
  • incision was not made all at once, it was in fact made in various
  • rule in Rome coincided with the birth of the current which we trace
  • which a state- government increasingly feels itself to be today, but
  • principle of heredity in the appointment to the office of Consul. He
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • feeling. But since the connection remained unknown to him there were
  • increasingly to the possibility of attaining to a concrete
  • incompatible with the ideas which man receives from external reality.
  • incompatible, with the reality of this fact, with the whole fact of
  • forces, a complicated machine, since it is only a complicated machine
  • trend of modern science must disappear, since its only aim is to
  • have been affected by it had He been incorporated in an ordinary
  • And since this Being had taken possession of an earthly body through
  • increasingly fill out the human being with an inner Man, with a
  • instinct but purely egoistic instincts. There would be in the world
  • instincts that live in his lower nature, for manifesting himself in
  • Godhead himself lives in this lower nature and implants the instinct
  • ordinary human life. These instincts and impulses have to become
  • itself to him as the Imaginative world. But since in this whole
  • burns. This fire of the lower instincts then shoots upwards, and now
  • medium through his own desires and instincts succumbs to these
  • instincts and in the digestive processes and loses its way upwards as
  • way. Since this whole process is a conscious one, he has the power of
  • — since it is not his own personally
  • impressions, and often in his lower instincts and will reappear one
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • earth as cause and effect. But it would not include that fact that
  • Earth-existence, and Time has actually only become meaningful since
  • Since,
  • in a quite high, in a quite exact sense. For as incarnated men we
  • distinct configurations through the fact that this has taken place.
  • already shows you that our present existence is inconceivable without
  • sensitivity,’ since there he is not bound to space. I
  • immensely significant, since one could feel that his whole perception
  • but include the whole cosmic feeling, the thorn near the rose is also
  • poet produces something in such simple incidents as a boy's plucking
  • describes the simplest incident of the plucking of a rose. For into
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • development of the human sense-organs advances by the incorporation
  • be understood as the incorporation of the entire sense apparatus in
  • our organism. And if I now include the etheric body, it naturally
  • incorporation in the language any abusive word or a word injuring
  • People are inclined, however, to skim
  • not incorporated in the notes. The contents are briefly
  • subjective opinions onto other people. Since the members of this
  • much we are inclined to attribute far more selflessness to ourselves
  • We men as physically incarnated beings
• Title: World Downfall and Resurrection
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  • later on when, with increasing consciousness, men began to work
  • that generation after generation had passed by since the
  • soil is red, or its geological constituents include certain
  • instinctive knowledge possessed by the men of old. They knew
  • God was based upon the principle of the primal ancestor of the
  • incarnate Logos. Look not upon what flows in the blood, for
  • you to the Logos, the creative principle. Hitherto you have
  • existence; now you are to revere the principle that is
  • now, in the 20th century — and it will be so increasingly
  • have been living since the beginning of the 15th century more
  • have been developing in man since the time of the 15th
  • Since the middle of the 15th century the Consciousness Soul has
  • since the beginning of the 15th century consists of the
  • are inculcated into the minds of the young in the form of their
  • Father God, is the creative principle. But facts like this pass
• Title: Lecture: Philosophy and Anthroposophy
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  • also be admitted that an incalculably distant future will reveal the method
  • by Natural Science become increasingly foreign to all our inner experience
  • ourselves and reality is not thereby lessened, but increased. The results
  • coincide with knowledge of Nature. This insight can prove a turning point
  • finally proves to be some effect of an unknown being; we remain incapable
  • the other it appears superfluous to the mystically inclined, who believe
  • the more ancient method was sustained by an instinctive logic. In the
  • following period logical thought became to an increasing extent a conscious
  • And since this may be said for the first time of Aristotle, it is not
  • fundamental problems of life. Aristotle became to an increasing extent the
  • so signal a fashion that Kant was but right in declaring that, since
  • natural thing would have been to have increasingly expanded the technique
  • increasingly thrust asunder and that Aristotle and his technique of
  • invited to convince himself by inspecting a dead body, that the nerves do
  • incapable of comprehending the Actual, the “thing-in-itself.”
  • certain security of knowledge, since, as long as he is as he is, time,
  • also, for instance, to the theoretical principles of Physiology. Here
  • which pronounces the latter to exist only in the soul; but since reality is
  • different principle and theory of cognition might have resulted from a
  • since it is the form which is the vital principle of things, and not
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• 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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  • principle I have just stated has a universal significance, embracing the
  • opposite of what Spencer laid down as a true educational principle. It
  • list of axioms, or 'principles' as he calls them, concerning intellectual
  • education. Among these principles is one on which he lays great emphasis:
  • notice that he is carrying out the opposite of the principles which he has
  • educational principles, upon this or that which might be affirmed, such as
  • carve according to the principles laid down there, so should it be quite
  • noble educational principles, I have followed the best authorities on
  • teaching, I have done my best to carry out these principles.”
  • we entered it; we have learned to do what we were incapable of doing when
  • we can grasp in the form of abstract principles, that we can bring to mind
  • furnishing a seed for the head of our next incarnation. It is full of life
  • and growth, but it is incomplete. Indeed, it will not be until our death
  • more will come from this feeling than from any abstract principles. If we
  • the elaboration of abstract principles. In fact this diversity of life is
  • when we go into the class. The teacher may (since he is 'only human', as is
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • anew as soul-forces, to work on and on into the next incarnation. Then it
  • child from the outer world since his birth, that has collaborated in the
  • this spheric harmony is incorporated in every plant, in every animal. This
  • The voice levels of a man and woman coincide only in part; the voice of the
  • skeleton an incorporated musical achievement, played out in the interaction
  • — in this way we would get the principle forms, the
  • the musical) passes right through the animal, since it lacks in a certain
  • called forth. Since the formative forces, being stronger, would overrun the
  • becoming increasingly evident.
  • fully convinced that up to the 16th and 17th centuries traditions from the
  • from the pleasure it affords man. The world includes this element in order
  • we feel our way into this process and incorporate it into our sensitive
  • incorporate art and education, then we should have to create
  • both hands raised with finger-tips inclined toward each
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • kinds of principles and formulated statements, that is roughly the same, in
  • perception of something that is principally conveyed by the organ of sight,
  • distinguish three very distinctly different inner activities. Firstly
  • understand at a pinch, because he is breathing all the time and therefore
  • unprinted material, and which I included in the last volume of my
  • entirely of a soul nature, Modern man, especially since the middle of the
• 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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  • then that which we see is essentially the incorporation of the ego.
  • Considering this incorporation of the ego we can characterise what is
  • always be carried out in the light of this gradual incorporation of the ego
  • ego's incorporation in the human organism should be guided through an
  • children who are inclined to theosophy bring with them at birth
  • inclined towards fanciful dreaminess, if we notice that the child begins to
  • between their seventh and their fourteenth year a distinct differentiation
  • has a distinct effect but the force of weight with which they work; and it
  • will say to oneself: they will be far less inclined to box somebody's ear
  • foot on the ground, for example if someone is more inclined to step with
  • are teachers who are inclined towards an understanding of Karma and less in
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • and the speaker usually includes himself among these —
  • line as well. If we actually want to include the whole of the imperceptible
  • bodily influences are of course included. They are bodily processes that
  • such a way that they can be put into so and so many satisfying principles,
  • that cannot be reduced to abstract principles but which is alive and
  • remains exactly the same. The vast majority of people today are convinced
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • discussed include the mission of the Buddha and Zarathustra, and the preparations
  • higher, spiritual regions was that Bodhisattva who then incarnated in India
  • ascended to Buddha, that is, in that particular incarnation in the 6th
  • was created for mankind to experience the same in the future. Since then,
  • continues to live in them since the Buddha gave the impetus for it. When a
  • left the physical body? Buddha always means a final incarnation. He only
  • needed the Gautama incarnation to fulfill a mission. Since that time, that
  • to descend into a physical body. It can only incarnate down to the etheric
  • even if at first more or less incomprehensible to those around him. The
  • child the great Zarathustra of the past was incarnated. That Zarathustra,
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • discussed include the mission of the Buddha and Zarathustra, and the preparations
  • that form which the Buddha assumed after his last incarnation, in which he
  • principle of the physical body that holds the etheric body
  • etheric body are properly developed. Since Zarathustra had preferably
  • pronounce certain moral principles; man then understands them. When he
  • hears such principles, he can say today: Certainly, my own reason tells me
  • incapable of certain powers coming out later. I therefore want to wait
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • understanding. The proletarian masses have increasingly had to regard
  • modern times a sharp class distinction and class division has certainly
  • and printed word. And this written and printed word increasingly took on
  • person to be convinced of another. On that account, spreading ideas is so
  • becoming convinced of what lives in the soul of the other person
  • to portray the human being as a whole according to the principle by which
  • has become increasingly naturalistic in recent times. Perhaps I already
  • ridiculous, since that can self-evidently, be done better in real life.
  • people ever more forcefully since the 15
  • inclination arises in him to waste time in ordinary dilly-dallying. It is
  • roll on in the well-worn trains of thought they are used to, since it
  • that one would be incapable of doing something, merely because making the
  • “I”! Since so many antisocial forces rise
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • since we have need of him for our well-being.
  • up like a star and disappear again, actually incorporate
  • of Raphael as such, since this would require showing such works
  • Raphael is intimately connected, the age that coincides with
  • though by a mighty incision. On the one hand we have the
  • regard to this progress of humanity toward inwardness since
  • also of individuals, since a thinker of the calibre of Herman
  • Since everything in regard to Raphael's nature proceeds so
  • We have the impression that two distinct worlds coexisted in
  • city, there had also been the incisive experience of
  • them, including artists, the words of Savonarola still echoed
  • then, since all development runs its course cyclically, we
  • immediate inception by which it became effective in the course
  • of all, since in his whole disposition he had fully assimilated
  • separate and distinct from each other: an age of outer
  • This yearning of Herman Grimm for “reincarnation”
  • feeling of hope, since they strengthen us in our belief in the
  • since in ordinary life, without higher spiritual forces, we are
  • in thoughts and written works, since that was far from being
  • draw nearer to him, since we have need of him for our well-being.
• Title: Leonardo's Spiritual Stature: Lecture
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  • Leonardo da Vinci: Self-Portrait, Turin
  • Leonardo da Vinci? And who, knowing it, has not
  • his discourse on “Leonardo da Vinci's Last Supper,”
  • to Leonardo da Vinci, we find that, in depicting the Last
  • less indistinct damp patches of colour merging into each other.
  • in Vinci and a peasant woman who disappears from view, while
  • first place. Since he showed talent in drawing early on, he was
  • it to cease painting altogether, since he saw himself outdone
  • increasing by leaps and bounds. But we find something else. In
  • There are caricatures by Leonardo, incredible figures from
  • Leonardo da Vinci: Drawing of a Horse
  • been written on painting otherwise. The principles of the art
  • been bitterly disappointed, since it was impossible, with the
  • him in relation to his most important creation, we are inclined
  • law-imbued principles — just as the blossom of the plant
  • actual clairvoyance itself, which had long since been lost.
  • the course of the centuries since the appearance of Copernicus,
  • natural science in the centuries since Leonardo's time. The
  • since the time of Leonardo had to pass for this to come
  • incarnations, as made possible in those earlier earth-lives,
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• Title: Fairy Tales: in the light of Spiritual Investigation
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  • the difficulty of the subject itself, since the sources
  • since for the most part we penetrate only with difficulty
  • we have a different feeling than the one just described, since
  • since day consciousness is stronger as compared to dream
  • distinctive aura of which is not destroyed through knowing
  • various incarnations. In spiritual science, we
  • with certainty that it was quite unknown to me, since I
  • investigated in the spiritual world, since they are
  • resin and could only perform his work during the night, since,
  • the form of pictures, since external happenings have to
  • have a much more distinctive character.
  • including a lark and a piece of cheese. On actually
  • the roots of existence. Since, even in giving themselves
  • incomprehensible for the intellect, expressed in
  • soul, including the soul of the child, such collections of
  • increasingly, the more spiritual science is not
• Title: A Mongolian Legend
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  • head. This mother hurries inconsolably through the world,
  • it breaks into a thousand pieces, for she has to convince
  • called an eye, since this organ was not an eye. It was an organ
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • same time, so distinctive and unique as to stand apart. Today's
  • writings, with their harmonious and so succinctly constructed
  • sincerely absorbed Goethe's spirit. Yet this is not all; it
  • course, since with Herman Grimm nothing intrudes that can
  • Hence, he was convinced that, in abiding most faithfully by
  • disappeared, so to say, for Herman Grimm. One is inclined to
  • human beings did not yet incorporate themselves in physical
  • millennium. With Herman Grimm, one is inclined to say, there is
  • appears to us like a kind of fairy-tale prince, it is as
  • and Greekness is incorporated into the Roman world, overcoming
  • artists like Michelangelo, Leonardo da Vinci,
  • Madonna, or one of the creations of Leonardo da Vinci, or.
  • size. Herman Grimm could never be satisfied, since he could not
  • convince oneself that no one could have shed such light on the
  • and succinctly he describes how, in the singer's imagination
  • on the spiritual world with such sincerity.
  • beyond, speak to the soul. I would render something incomplete
  • Thus, Herman Grimm has the one who has long since gone through
  • not come about — since if it had been written, it would
• Title: Imperialism: Lecture 1
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  • official designation in England since the beginning of the twentieth
  • nature of ancient times is that no distinction was made between the
  • was justification for other peoples being incorporated into the
  • local princes, for that consciousness included the emperor's right to
  • more and more lost its meaning, and the local princes remained. So we
  • If the principle of Protestantism had
  • rigorously penetrated, no prince could have been crowned “by
  • appearances until then. The local German princes were the outer
  • imperialism. It has been formulated since the beginning of the
  • twentieth century, since Chamberlain and his people coined the
  • facts, without being emotionally tinged. Since the seventeenth
  • realities, or symbolic crowns on princes and tsars, also from the
• Title: Imperialism: Lecture 2
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  • Central European tribes of Germanic origin were united since the time
  • illusion. The reality came later, it is what has been happening since
  • not accept Jews. But they are ignorant of the basic principle, which
  • them. But that has nothing to do with the principle. Those who are
  • personages as well. The principles matter. It is very meaningful that
  • principles. The spiritual community is quite secret, not so much as
  • economy which no longer coincides with the platitudes; a spiritual
  • based on inherited principles from the past which are no longer valid?
• Title: Imperialism: Lecture 3
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  • highest law. The concept of rights, which includes the right of free
  • incentive for achievement of complete national unity was brought
  • today are very much inclined to carry things over from the past into
  • the future. One can become disinclined towards the things which are
  • detail how this enmity has gradually increased over time. But one
  • nation, national , chauvinism, it's all incorporated into the
  • incorporated. But then we have no concept; it can only be a
  • accompany the principle of indifference to one's religious beliefs
  • on earth includes death and that we are aware that the institutions
  • principle already resides in them and they therefore have no wish to
  • all-inclusive entity, but is exclusively concerned with rights alone,
  • Province education law had such a loophole which made it possible to
  • spiritual principles, something which in practically no other place on
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • concepts, and sound convincing in the world of the living. The
  • according to other principles of causality, where theories are
  • incorrect when later,
  • fundamental principles to be maintained. When these fundamental
  • principles are adhered to, nature itself presents something
  • the plant; they only become absorbed into a higher principle,
  • circumstances this temptation increased much more in the course
  • whether it is justified to include the entire sphere of
  • the actual principle of the process, the formative principle,
  • Anthroposophy must see an important evolutionary principle in
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • metabolism. These things become increasingly differentiated the
  • it has contributed — where an outer morphological distinction
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • included with, I'd rather not call it science, but scientific
  • inclined to experience these thoughts as fully spiritual, and
  • Logos, must be penetrated with the creative principle of the
  • bridge to include both, to express it imprecisely, as Hegel
  • arise in natural existence. We see the inclination to the
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • educational principles from the basis of Anthroposophy. Only
  • possible to apply these things in practice, and since this time
  • human being has not yet reached a principle which we are
  • latent conditions, and now appears as warmth. Such principles
  • the soul-spiritual is included.
  • principle comes under scrutiny in a certain phase of life. This
  • referred to today as the principle of authority. If one applies
  • great educators of humanity on pedagogical principles.
  • meaningful educational principles and does not stand back
  • principles there is often a certain dissatisfaction today
  • such. Even in having the most beautiful principles in which you
  • can almost glow with enthusiasm — as long as these principles
  • influence. Only when these principles are permeated through
  • beings of people, could these principles become practical.
  • principles in an abstract manner; it only wants to be an
  • principles can't give: spiritual foundations for the practical
  • we want to allow incorporation into the childish organism, it
  • Certainly this could be expressed as an abstract principle but
  • different character than what had been presented since the
  • like the principle of imitation or authority — only shifts
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• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • according to economic principles, economic opinions and
  • actually become the ruling principle: wait until something
  • at such a promising principle as “We want to wait”
  • instinctively — not meaning automatically — as exchange in
  • developed out of practical life. People acted instinctively;
  • happened more or less instinctively. Now, one can from some
  • instinctive leadership as I've characterised, this time reached
  • been dealt with — has shown itself as completely incapable of
  • a purely instinctive economic life to one fuelled with human
  • instinctively. When however, the time came when more and more
  • economic life, which was not merely instinctively mismanaged
  • basis of these principles on which they built a complete
  • instinctively and as a result it fell into complete chaos.
  • basically nothing other than abstract principles of an
  • to show the world how to get organised according to principles
  • the poor educational principles in modern civilisation was a
  • introduced, and how the abstract principles — in a bad sense —
  • Woodrow Wilson principles were the most condensed utopian,
  • the economic life knows they have essentially changed since the
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • then less and less — what I would call instinctive
  • inaccurately but still instinctively, an awareness of what had
  • at his own inner development — just as since the Mystery of
  • an instinctive insight among some individuals, so that the
  • he becomes incapable of accessing the supersensible worlds. It
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • inner inclusion of oneself in outer things is available when
  • with our sharply outlined concepts, but dreamlike instinctive
• Title: First Class, Vol. I: Lesson 1
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  • whereas the new school was incorporated into the School for Spiritual
  • undermining forces which are increasing day by day. The members
• Title: First Class, Vol. I: Lesson 2
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  • whereas the new school was incorporated into the School for Spiritual
  • game. And one is convinced that the game is in earnest. But one
  • thinking had gradually been preparing itself since the year 333
  • before our souls. We must be able to include feeling in the
  • ourselves in our souls. We are always convinced that the
• Title: First Class, Vol. I: Lesson 3
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  • whereas the new school was incorporated into the School for Spiritual
  • their thoughts. And that includes all of you, else you wouldn't
  • which you have lived since childhood.
  • - in the third verse we will see how it increases. -
  • iambic - here [in the first verse] there is a distinctly
  • trochaic beat, and here [in the second verse] a distinctly
• Title: First Class, Vol. I: Lesson 4
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  • whereas the new school was incorporated into the School for Spiritual
  • physicality in this incarnation. To feel this deeply and
  • sincerely must be learned.
  • about are the urges, instincts, cravings and passions that live
• Title: First Class, Vol. I: Lesson 5
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  • whereas the new school was incorporated into the School for Spiritual
  • great. Something which has been expressed since ancient times
  • more intensively how with the increase of warmth - in that we
  • increase of warmth means that the spirits which are active in
  • and try to convince him that it is not worthy of him to stay
  • dear friends, when man still had an instinctive clairvoyance
  • instinctive clairvoyance that he could understand the words
  • these torments mean? They mean the ever increasing prevalence
• Title: First Class, Vol. I: Lesson 6
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  • whereas the new school was incorporated into the School for Spiritual
  • Since the modern phase of human evolution began, we seldom see
  • the days when the old instinctive consciousness prevailed,
  • Read how the old instinctive clairvoyants described the
• Title: First Class, Vol. I: Lesson 7
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  • whereas the new school was incorporated into the School for Spiritual
  • principles.
  • the Christmas Conference and the one we now have since
  • was, so to speak, cultivated. Since Christmas anthroposophy is
  • earnestness. For a distinction exists between the
  • principle of openness, not be able to demand anything more from
  • Esoteric School, which will gradually be expanded to include
  • persons are saying: Those who represent the principles of the
  • of all who have striven for knowledge ever since there have
  • There has been a pause in the striving since the dawn of the
• Title: First Class, Vol. I: Lesson 8
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  • whereas the new school was incorporated into the School for Spiritual
  • That has changed since the Christmas Conference at the
  • Goetheanum. Since the Christmas Conference the opposite is the
  • Anthroposophical Society must itself be anthroposophy. Since
  • be its principal task, but rather to make anthroposophy flow
  • do here since the Christmas Conference. But it will all be
  • Vorstand or they cannot include things which originate in the
  • include anything which originated in this School. Relations
• Title: First Class, Vol. I: Lesson 9
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  • whereas the new school was incorporated into the School for Spiritual
  • would be easy to convince people about the spiritual world if
  • incorporated feeling and willing into thinking, which is bound
• Title: First Class, Vol. II: Lesson 10
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  • whereas the new school was incorporated into the School for Spiritual
  • the ram and the bull are included.
  • instinctive clairvoyance. But we can do something else. With
  • reaching the grasped object, so in the times of instinctive
  • included — and the heart reciprocates with its dedication
  • subconscious mind. If we sincerely live in these three verses
  • birth, acts the force with which we sincerely reply from the
  • incarnation. I divine this; therefor my consciousness is
  • current incarnation. In this moment of sleep I am transported
  • incarnation.
  • back to what I was in the previous incarnation as though
• Title: First Class, Vol. II: Lesson 11
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  • whereas the new school was incorporated into the School for Spiritual
  • certain way incorporates itself into a general universal
  • were sought in the times when instinctive clairvoyance knew
• Title: First Class, Vol. II: Lesson 12
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  • whereas the new school was incorporated into the School for Spiritual
  • which can be the beginning of a progressively increasing
  • an angel-being, as angelos, guides us from incarnation to
  • incarnation. It speaks of these goals. We hear them in inner
• Title: First Class, Vol. II: Lesson 13
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  • whereas the new school was incorporated into the School for Spiritual
  • The great illusion does not only include what we observe
  • they are called – the instinctual drives which are
  • Behold your fiery instinctual drives.
  • Behold your fiery instinctual drives.
  • Behold your fiery instinctual drives.
  • Behold your fiery instinctual drives.
• Title: First Class, Vol. II: Lesson 14
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  • whereas the new school was incorporated into the School for Spiritual
  • willing, we must pay attention to what extent earthly inclinations
  • The person may be inclined to fixate on his experiences on this
  • since the beginning of the Michael age it is almost being
  • being. It is distinctive. And this distinctiveness is really
• Title: First Class, Vol. II: Lesson 15
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  • whereas the new school was incorporated into the School for Spiritual
• Title: First Class, Vol. II: Lesson 16
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  • whereas the new school was incorporated into the School for Spiritual
  • Society received during the Christmas Conference. Since then
  • seriously is shown by the fact that since the relatively
  • do not appear now as physical forces. The soul has long since
• Title: First Class, Vol. II: Lesson 17
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  • whereas the new school was incorporated into the School for Spiritual
  • spirit-world is included in the cosmic words of the Seraphim,
  • be saved for next time; I do not wish to include them as a mantra
• Title: First Class, Vol. II: Lesson 18
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  • whereas the new school was incorporated into the School for Spiritual
  • became light. And then, in the increasing light, we heard the
  • incomprehensible and dark to him, then he will have to remember
  • them like incomprehensible ringing, mere sounds, cosmic
  • incomprehensible sounds instead of the understandable words of
• Title: First Class, Vol. II: Lesson 19
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  • whereas the new school was incorporated into the School for Spiritual
  • [Due to the great increase in new Class members,
  • incomplete.]
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • Society since Christmas. The nucleus of this esoteric activity
  • coincides with the great international, cosmopolitan impulses
  • spiritual power which is incumbent for its guidance at this
  • that fact that since the short existence of this School in
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • Father-principle, from the Christ-principle, from the principle
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • serves to fill an empty space. Everything coincides with its
  • incorrect way by the members who have the right because they
  • in an incorrect way, they lose all their spiritual force. That
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • — as it has been described since ancient Mystery times
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • expands to include the universe, which is only concentrated in
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • whereas the new school was incorporated into the School for Spiritual
  • Since the Christmas Conference an esoteric breath flows through
  • asking the will of Michael, which since the last third of the
  • the 19th century. And since the seventies of the
  • lives with the deepest sincerity. They must feel that they
  • that includes the duties incumbent on each individual.
  • human being, what he is during his physical incarnation, over
  • time which lead to our previous incarnations, how they create
  • incarnation and form our heads, all of  which makes the
  • semblance of thinking in this incarnation possible.
  • previous incarnations and interweaves and works, making us
  • karma brings to us from previous earthly incarnations. [yellow
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • movement becomes increasingly pertinent?’ Much which has
  • convincing result will solve some relevant question out of
  • present time, humanity reacted instinctively but that now we
  • other classes but rather much more that the social instincts
  • instinct existed. Now the basis of the social movement is class
  • days, lies specific social instincts which shone through human
  • souls and worked out of human souls. These instincts enabled a
  • human performance was evaluated but monetary increase of
  • lives were not brought out of old instincts as radically and
  • driven by instincts and human dignity for individuals in the
  • in human evolution. Its arrival coincides with certain steps in
  • within evolution, that all of this is included by expressions
  • see how old instincts within this proletarian movement were
  • preoccupation of rights leading to such real worthiness. Since
  • his instincts as a modern Proletariat, a disgust grows towards
  • all-inclusive, penetrating way, then one could through science,
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • less conscious or the more or less instinctive, actively
  • works incorporating the nerves and senses. One could call the
  • the social organism — at least by an instinctive
  • people — whether more or less instinctive — can
  • misunderstood. Since Schäffle wrote a book about
  • instinctive knowledge of the necessity for a threefoldness in
  • others, there has to be a distinction from everything in the
  • single human individuality and needing to be incorporated into
  • these, are included in a healthy social organism as a pure
  • today, include the following. Besides other foundations out of
  • in the widest sense which includes spiritual life, the practice
  • separate, and private law and criminal law must be included in
  • instinct, out of an erroneous instinct however, modern social
  • soon as it is detected. Spiritual life, inclusive of education,
  • inclusive of jurisdiction in public and criminal matters,
  • who want to make a reality of the seed towards an inclination
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • to some extent to the instinct of these Marxist teachings. This
  • instinct can be considered as follows: If I point out to the
  • unconsciously — of this incline in people for who the
  • can be called “good,” but instincts which oppose
  • which should arise from the national economy, these instincts
  • incidentally nothing at all should be said against the
  • arises, which is an incentive to make spirit something real out
  • of itself, in the world; an incentive to experience the spirit
  • spiritual life since the turn of this newer time during the
  • what comes out of life, provoked by modern instincts
  • so-called spiritual culture, all inclusive of what could be
  • included in religious life, all that is artistic, literary and
  • needs some income, capital. What does it mean to say: ‘He
  • social understanding, out of a certain inclination to purely
  • realize that spiritual culture can also include, for instance,
  • since in the more modern time the spheres of political life
  • production cost of labour all his needs to be included: his
  • held up, how has it wanted to hold since more than half a
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • impulse was experienced instinctively. People lived together
  • community. At that time, in the place of instinctive thinking
  • the taking up of the social impulse out of the instinctive and
  • whether instinctive or consciously based regarding the
  • consciously from the old instinctive social life to the modern
  • That is the essential basic principle of this struggle which
  • work on the surface of human lives since the critical change in
  • social impulse worked instinctively, people could allow the
  • social organism to form itself instinctively. Because the
  • to be regulated according to concepts, laws, principles and
  • principles and programs, but through direct life, created in
  • instinctively, I believe, every person can do it if life is
  • in the correct way. What is increasingly taken into account in
  • an acknowledged, but need for acknowledgement of the principle
  • of incorporating private and criminal processes in the
  • principle could work which unfortunately was only in the
  • incorporated in the independent spiritual member. Already two
  • lies the big, critical historic incision of the fifteenth
  • still today, before it becomes too late, before human instincts
  • have incorporated an appeal in my detailed presentation here in
  • 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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  • instincts of many of our contemporaries who want to address the
  • developing out of certain principles, certain foundations which
  • just as through abstract principles the Homunculus was formed,
  • recent times, by the human instincts and human subconscious
  • stuck on mere instinctive will impulses, that simply out of the
  • only needed to apply it to their theoretical principles. They
  • has been incorporated into the development of the modern
  • and incorporated into the legal state structure, there is
  • something which has not been incorporated into this legal
  • incorporation of labour in the economic process will be
  • see, I'm not giving you some or other principle, or theory:
  • confessional inclined party, which the last German Reichstag
  • that people, in their starting from the old instinctive social
  • schooling should include being equipped with a social will,
  • It should be completely permeated with the idea, the principle,
  • incomplete).
  • incomplete).
  • principles according to historic periods; but without going
  • by different principles are not possible.
  • are directed by three different principles, but about a
  • Maximum number of matches per file exceeded.
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • foundation, it is inconceivable; it thrives from this
  • there were increasingly more people who out of their deepest
  • consider their situation; they didn't arrive at an instinctive
  • One needs to realize how incisive Karl Marx's ideas
  • obvious, of this the modern Proletariat is convinced. Yet he
  • if they are being sincere with honest feelings which they
  • worked quite differently even in the most convinced leading
  • economic question and the question of law. This distinction
  • exists: only we are not inclined today to examine this
  • difference deeply enough. We are not inclined to goo deeply
  • which includes the satisfaction of needs of one person to
  • principle of equality of all people and their relationship to
  • beside the working hours there is included, within this
  • manual work leads to. Everything can then also become included
  • principles in their managed area of the social organism.
  • believes that when his demand for an increased wage will
  • but in an incorrect way, in a inhuman manner. The worker is not
  • chairman has since said: ‘When someone or other can speak about
  • evening. I really haven't wanted to convince you right into the
• Title: Lecture: Richard Wagner and Mysticism
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  • forefathers of ours were possessed of dull, instinctive clairvoyance.
  • since he himself is now entering into the sphere of Ego-wisdom
  • another. Elsa, the feminine principle, represents the soul who is
  • new principles find their way into evolution. What enters thus into
  • But later on, a different principle began to hold sway — the
  • principle of individual independence. In the age preceding that
  • love bound up with the blood-tie, and the principle of independence,
  • principle of independence. Christianity was to bring into the
  • wherein the Christ-Principle is united with the Lucifer-Principle.
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • School, for instance, that a distinction could be made between
  • is usually not only scanty in the extreme but quite incapable of
  • intellectualism is incapable of it. Nor is it possible to understand
  • words when there was still knowledge of the principles of true
  • hundred and seventy-four Gods include all the Gods of all the
  • A.D. we find a School which began to oppose the ancient principle of
  • spiritual life, efforts were made to wipe out the principles whereby
  • the School which not only set out to exterminate the old principle of
  • words were uttered which have never since been understood, not even by
  • subject, including the thesis by Brentano which I have mentioned, and
• Title: Community Building
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  • since Sylvester Eve of 1922-23, there stands out in the
  • striven to incorporate in external form, to image forth in the
  • Since, in a sense, through the very intimacy of feeling I have
  • that we can no longer remain at the stage of mere instinctive
  • since the Anthroposophical Society also tends toward the
  • include in the further discussion this thought also —
  • up since 1919 will then ruin the whole Anthroposophical
  • Anthroposophical Society as would include the possibility of
  • taking into itself the foundations which have existed since
  • the case, since they do exist. The questions are of the utmost
  • Anthroposophical Society; and the other, since it has no
• Title: Community Building
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  • certain fundamental principles from the Anthroposophical point
  • certain necessity — there will be found included the
  • external nature, including that of the other human being. There
  • things into itself, as our Society has done since 1919, one
  • essentially different since 1919 on inner Anthroposophical
  • grounds. Since the Society determined, in the persons of
  • and since the basis upon which all those things rest is, after
  • acquainted with the principles of spiritual research —
  • been possible for a long time to carry out such a principle in
  • that, since science has now streamed in once for all —
  • should like to call them, which have been brought about since
  • to transfer things about which one is rightly convinced in the
  • fundamental principle that a person is abnormal who brings the
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • intellectual thinking has developed since the middle of
  • if the intellectual principle had not become part of
  • peoples of civilized countries who are inclined to think
  • present-day sense organs, for it did not yet include
  • includes the mineral kingdom. People tend to be
  • system of forces that absorbs mineral principles from the
  • mineral inclusion. Human beings living on the present
  • principle.
  • increasingly independent of mere feelings and emotions,
  • principles will not help us achieve this, only life
  • mineral inclusion leads to the development of thinking
  • since those times has been the narrowing down of human
  • knowledge of the heavens came with the great increase in
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • intellectual principle.
  • intellectual principle. If we therefore wish to
  • freedom can be the central principle. The people of Asia,
  • soul principle and are consequently less independent.
  • dwindled more and more as Europeans were increasingly
  • more European body that increasingly felt those Asian
  • be found on earth since the Mystery of Golgotha. We are
  • the principle of people being equal, a principle modern
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • not even inclined to think about them.
  • principle, as it came to be called during different
  • because modern minds are little inclined to take serious
  • incredibly strange to present-day people. It is however
  • longer has any meaning, since mankind progresses and does
  • principles governing those external social relationships
  • earthly principle were seen to be one: the Holy Roman
  • Anyone incapable of being horrified at these things also
  • again for our minds to connect a divine principle with
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • take account of the instincts of the masses, instincts
  • principles that mean progress for the world. Certain
  • natural inclination for criminal activities that is in
  • citizens are little inclined to pay proper attention to
  • incredible pace. It imposes a tyranny worse than anything
  • comes from what should ideally be a truly honest, sincere
  • believe they are sincerely devoted to it, yet the
  • from human instincts, human selfishness, comes to
  • follow only their egotistical instincts, you can see that
  • genuine sincerity will however only come from this
  • opposition to arise against the principle that is growing
  • an incredible pace, civilization will be doomed. The
  • truly serious about certain basic principles—not
  • merely in theory, using our intellect, but instinctively.
  • Those principles have been obscured by all the
  • principle. This makes them sit up and listen; it makes
  • Christianity but is an Aristotelian principle. [
  • paper, saying that this was a deliberate untruth, since
  • life that was more instinctive and atavistic—that
  • instinctive, atavistic intellect that human beings once
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• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • this spiritual principle enters into the rhythm of the
  • principle, and the heart is caught up in this rhythm. The
  • sense organ incorporated within the human organism to
  • transformed body of our previous incarnation, our
  • make distinction between social life and the life of an
  • inclined to think if something like the anthroposophical
  • movement, in a way, each of them quite distinct. A
  • changed since the spring of last year and this will have
  • without flinching.
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • situation. In principle everything I have said so far has
  • convinced that it is not merely wrong logic to say that
  • since a departure from the right way means sickness, the
  • correct or incorrect views. We have to say that they
  • gravity. It always includes the comment, however, that it
  • want to understand the language of heaven. Since it has
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • talking about something adult minds have long since come
  • earth's surface up to AD 140 has since disappeared and no
  • formed since AD 140. Physicists are actually teaching
  • abstract. Being human we are inclined to say that as soon
  • It has evolved out of our previous earth incarnation; it
  • science working towards anthroposophy is a reality. Since
  • for some time now, from about 1906 or 1907 — since
  • spiritual science with increasing vigour. Many
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • This kind of attitude then leads to a distinction being
  • distinction that is made between science and belief is
  • supposed distinction made by so many people between
  • since been concentrating on guiding the transition from
  • the distinction between human knowledge and divine
  • Their inclinations to develop human knowledge were
  • spoken of earlier: the distinction made between ancient
  • knowledge used to drug human minds. The sharp distinction
  • the people who deliberately make a sharp distinction
  • on the 'clear distinction between faith and knowledge'
  • have to learn to develop their ideas on principles other
  • remembering the principle which Goethe expressed as
  • adhered to the principle and presented the subject matter
  • inner experience, and it is increasingly necessary to
  • putting one's money on egotistical soul instincts if one
  • for that appeals to the egotistical instincts in their
  • yes. He's pinched my watch, but that one looks quite
  • working against the sincere efforts that are being made
  • distinction being made between knowledge and belief and
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • guiding principles in world history.
  • as instinctive Imaginations. As people went through their
  • this was only instinctive, but it did give them the firm
  • instinctive, was also sublime. This culture then fell
  • instinctive culture with a marked emphasis on life before
  • spirit. The soul principle that goes beyond birth and
  • spiritual Principle that is free of the body will come
  • during the next incarnation. They therefore relate to the
  • instinctively imaginative level in prehistoric times. The
  • instinctive and came only dimly to awareness.
  • inclined towards materialism. In time to come, the spirit
  • further, however, it will raise our horizons to include
  • evolution: in the ancient Orient an instinctive wisdom,
  • ancient Orient everything depended on that instinctive
  • that developed instinctively. Political and economic life
  • have been developed in the Middle, including specific
  • instinctive ideals became the life of the spirit. The
  • culture of the Middle was partly instinctive — the
  • and others who were to follow is half instinctive and
  • the divine principle. The divine was in a way reaching
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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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  • immediately that large numbers of people, including those in authority,
  • ahrimainc forces has increased at a tremendous rate. Just consider those
  • say that however instinctive, dim and dreamlike their conscious awareness
  • beings are not yet inclined to accept this. In the first place these
  • include the human being. It is unable to perceive the nature of the human
  • causing unrest among the people, had not been included in the textbooks.
  • utterly convinced that they were true Christians. In the same way people
  • social sphere it proved impossible to include human gifts and talents in
  • determine our destiny, and the same principle is to be found in ordinaly
  • an expression of the principle which governs destiny through the products
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • astral body to the Ancient Moon, and the principle we
  • principle that activates the ego. Our ego is intimately
  • this principle from beyond the earth, and in this way
  • gain an energy principle; a principle that will give
  • realm and look to the principle that has come into the
  • Christ is the principle that can take our evolution
  • principle from beyond the earth.
  • this concept encompasses everything that is instinctive
  • human instincts, also rule and enslave human beings. It
  • logical thinking and instinctive feelings. Schiller felt
  • of our instincts are also visual and apparent to the
  • raises the instinctive element to the sphere of the
  • instinctive element is also spiritual. It enables us to
  • principle, nor by a lower one, but were indeed free. He
  • pleasing and that they could follow their instincts
  • other that we want to include in a dissertation or in a
  • that clear distinction must be made between the life of
  • slide back more and more into mere instinct, into
  • egotistical instincts, and he wants all the thoughts we
  • terribly little of all the principles they have
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• Title: Life Between Two Incarnations
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  • Life Between Two Incarnations
  • TWO INCARNATIONS
  • since the physical existence of man is connected and interwoven with
  • satisfying the desires ceases, since the instrument for the
  • dissolved. Since such astral corpses are continually there, they
  • preparation for a new life, for a new incarnation. In the physical
  • chain of incarnations man has already gone through many lives, but at
  • out in the physical in the following incarnations. It is the same in
  • incarnation. What then takes place in life, in the jointly experienced
  • the hereafter. Well, this happens because the incarnations never occur
  • themselves the changed scene for a new incarnation.
  • human being has been busy with the preparations for the new incarnation
  • so the astral substance arranges itself to the reincarnating I. Then,
  • the sequence of these repetitive reincarnations is not an endless one.
  • they will no longer descend into the cycle of incarnations.
• Title: Problems of Our Time: Lecture I
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  • anti-social impulses and instincts. No mistake should be made.
  • six years, to be convinced that the estrangement of the world
  • how little are we inclined to acquire an objective judgment of
  • speak it brings swift retribution on a man, since it is taken
  • hard to understand as to be incomprehensible, and I have had to
  • century. Some time has passed since then, and we are now
  • it, certain thoughts rose up in people instinctively. Those in
  • instinctive originality and genius in man's soul had come from
  • previous incarnation. To hold the theory, of repeated
  • carried through the external life as well. Since thought,
• Title: Problems of Our Time: Lecture II
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  • man's egoistic instincts. Of course there are deeper
  • extinction at death, so that a certain response is always to be
  • principles, like an ancient grey-beard, the last word in
  • within reach. At the inconsiderable age of thirty men are
  • instincts. From such feelings will arise that which will
  • cannot rise, since people are disinclined to seek any wider
  • “history.” We must convince ourselves that the
  • Increasing opposition is threatened in the soul-attitude of
  • economic life and all other changes will ensue, since
  • outer world which affects the senses — including
  • appeared in the West. People are convinced that they need only
  • learning, maybe instinctively, yet still learning (as they
  • we look at the East, we shall notice an ever-increasing urge
  • “Reincarnation,” and so forth, but to look out into
  • will be so much extended that we shall incline to ideas which
  • the Archangeloi? Just a fool, quite naturally, since men
  • incomprehensible thing to the Greeks. To be born a human being
  • himself of a pension as well as an income — something
  • Rome, already taken into our own being, will increase.
  • they included what had to be studied in each class, the aim and
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• Title: Problems of Our Time: Lecture III
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  • prevalent since the days of Galileo and Copernicus. For these
  • experience were more instinctive than they are to-day: this
  • the first instance, to the instinctive conditions of the fourth
  • that time. It was natural for this instinctive understanding to
  • perceived instinctively through the first centuries, was
  • recognition that must be definitely incorporated in human
  • various principles established by organic and, more especially,
  • understanding of what is included in our idea of the Threefold
  • Now according to the principle of Archimedes, a body
  • incompetence were called to positions of authority —
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • restricted that they could not stretch them to include the
  • market.” He who will is able to see that since the social
  • saw of the reality of the increasingly extending economic
  • since the proletariat could gain no insight into the
  • incontrovertible, but that is not the real point. To try to
  • with the human spirit; since that, for the most part, is really
  • since then, not, through any merit of the ruling classes but
  • distinct aspect of the social question, the spiritual problem.
  • result of the way in which the territories of dukes or princes
  • Academy regarded it as one of their highest distinctions to be
  • everything connected with instruction, including , the teachers
  • Since these things are the subject of practical life-work and
  • of income?” I could only reply that it seemed strange to
  • yet both are noble and honest demands of our times. Since then,
  • subject to touch upon in a few words; and since I must
  • that it includes management of branches of production and
  • economic sphere have hitherto coincided with the life of the
  • including everything on which a man is entitled to give
  • economic grounds, but solely on principles which will develop
  • of capital, of land, of means of production (which incidentally
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