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• Title: Memória e Amor
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  • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
  • Esse processo rítmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na existência física terrena. Pode ser comparado com a inspiração e a expiração, e também com o sono e a vigília. Na existência física na Terra, ambos são processos rítmicos – ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, não se trata de saber algo de uma forma puramente abstrata, ou – devo acrescentar – para a satisfação de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a questão: o que acontece na vida terrena que se assemelha a uma faculdade de memória não possuída pelo homem em sua consciência comum, uma faculdade que pode ser possuída por seres das hierarquias, arcanjos? O que há na vida física que é como uma memória de se viver no mundo dos seres espirituais, ou como uma memória de se experimentar a si mesmo lá?
  • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
  • mostra muito significativo quando, com o auxílio da ciência espiritual, estudamos o estado do sono.
  • Descrevi esse estado de sono sob um determinado aspecto, a última vez que estive aqui. Agora quero acrescentar algo sobre os processos então mencionados. Eu sei que essas coisas são facilmente mal compreendidas. Repetidamente, ouve-se dizerem: “Da última vez, ele descreveu a experiência do homem entre dormir e acordar, e agora ele está nos contando algo diferente sobre issoâ€�. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
  • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
  • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
  • 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
• Title: Evil and Spiritual Science
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  • of spiritual impotence. For this reason, for the Stoics,
  • thinker from the East, who lived a reasonably short time before
  • several hours; but I will only set this out and each person may
  • this comparison, which takes us away from all facile phrases
  • valuable for a person who wants to penetrate into the spiritual
  • how to become an unselfish person using the means of the
  • physical body, then the possibility is present that the person
  • processes, but not in a personally satisfying conscious
  • soul in the age of matter is imprisoned in materialism, and
  • worked indeed, enormously to imprison precisely the very best
  • Salvation,” but only the reasonably small booklet by Max
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • form in the lower parts. A blind-born person considers the description
  • of a seeing person for fantasies; the descriptions of those who perceive
  • capacity. But it lies dormant in every human being; for this reason
  • harm the person on which it is practiced, all this has nothing to do
  • the inner aspect. When a person stands before us we can touch his physical
  • becomes free, and for this reason we should now begin to exercise an
  • of great danger, for example when a person is drowning or suddenly precipitates
  • is hanging down, it is loosened. In a hypnotized person this condition
  • body is the carrier of reason, of the conscious judgment. During this
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • or become initiated, the same thing happens as in the case of a blind-person
  • sees as if they were rushing towards him. To an unexperienced person
  • person is unable to cope with them and thinks that they are illusions,
  • in person during sleep when he gradually becomes clairvoyant? The night
  • changes completely for such a person. Ordinary people lose consciousness
  • An untrained person experiences the astral world chaotically, in the
  • form of dreams. But a trained person sees the astral world in regular
  • Let us suppose a person
  • clairvoyance, you can see a person's aura, the image of his soul-life,
  • Even as you see the complexion and the hand of a person, you then see
  • “Die Sonne ton't nach alter Weiss
  • Inner Word. When a person develops the power of vision, the astral world
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • restore fatigue, and for this reason it begins to grow conscious of
  • to enjoy is physical. If a person enjoys eating, the soul needs the
  • the sensory life in the physical world. If a person entirely submitted
  • following comparison: the soul resembles a bee that flies out to the
  • the human body. A choleric person has quite a different expression,
  • bearing and walk from a sanguine, melancholic or phlegmatic person.
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • The higher worlds can therefore only be described by comparisons.
  • as the starry sky surrounds us here on Earth, so in this fourth reason
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • cosmos. A clairvoyant to observes a person with course feelings in this
  • the soul-condition of the person against whom the action turned. We experience
  • to man's personality is thus illuminated. This process is ended, the
  • another person, we must experience this injury ourselves in Kamaloca;
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • is due to the fact that in a past life such a person had unsatisfactory
  • that this person will soon grow old and not evince much youthfulness.
  • or undeveloped person.
  • the more he becomes what is cllled a religious, wise person.
  • of the Ego's work upon the etheric body, is called Buddhi, and a person
  • of insignificant personalities but where personality is strongly differentiated
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • but in supersensible images. For this reason all their spiritual products
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • leading individual personalities are the principal driving forces in this development or whether
  • It is not discussed in such a way that in a certain sense both personalities, the Greek and the
  • negative amount, but for the person to whom they are owed they are a very positive amount!
  • Critique of Pure Reason
  • überhaupt (Reasoned Thoughts an God, the World, and the Soul of Man, and All Things
  • This came to meet him in the person of David Hume and it was here that the culture of the West
  • ancient times we see individual personalities, we see them expressing in their words what was the
  • human reason. Thus there will come a culture in which the single individual, with his ever-deeper
  • why should people go to someone else for what one needs as a world-view other than to the person
  • from person to person, and to spread quickly the realization, the well-founded realization, that
  • in such a way that his personal views, feelings and demands are lost and dissolved
  • On the contrary, in the person of Christ, death itself, which God did not create, became the
  • from the person of this name mentioned in
  • Festivals of the Seasons
  • Critique of Pure Reason,
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • to how, for outwardly inexplicable reasons, French merchant shipping suffered its greatest
  • people are born whom we cannot regard in such a way that we can say: There lives in this person,
  • through human bodies and do not live in normal regular incarnations. The leading personalities of
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • personalities who, under the influence of beings from the past who appear to them in
  • their beds! The others were either poisoned or maimed and died in prison, or left prison to join
  • in individual, personalities depends an configurations of folk psychology such as these. Although
  • characteristic personality from the civilization of the Centre and one will be able to touch
  • gives the leading personalities of the Centre — and the other human beings, of course,
  • that of Nature and that of Reason — points clearly to this duality. But one can point to
  • to human reason in as much as this is bound to body and soul. Everything else — Puritanism
  • — is only the Sunday coat of what is the body, what is accessible to reason. Hence the
  • Reason, bound to body and soul, is what is asserting itself here.
  • his soul everything that comes to him by virtue of a kind of revelation. Reason — even when
  • through reason. It is something which, going out from the spirit, takes hold of the human being
  • human beings placed between West and East — a West that pulled them towards reason and an
  • from the working together of what pressed from the West as reason and what pressed in from the
  • the tenet of Scholastic teaching arose that both were valid: reason on the one side and
  • revelation on the other. Reason for everything on the earth which can be acquired through the
  • Ages when one perceives its most outstanding spirits as being those in whom reason from the West
  • — the red-yellow of revelation and the black-brown of reason. You see there, felt in
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • personalities of Goethe and Schiller. I will only point out in addition how in Schiller's
  • being given over to the logical world of reason. Schiller holds that, in both cases, the human
  • reason, to logical necessity; for then he is coerced under the tyranny of the laws of logic. But
  • taken up into personal desires
  • Critique of Pure Reason
  • Schiller presents as sense-life and the life of reason. And what Schiller characterizes
  • being. In Schiller everything still has a totally personal
  • in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning
  • just at that point at which the personality is not lost. Thus, this did not become blue but, on a
  • higher level of the Personality — which I will colour with red (see diagram) — was
  • non-personal — that which keeps the pictures in the realm of the imaginative — and
  • conditions — the condition of the necessity of reason, the condition of the necessity of
  • still suffused with the personality.
  • the shaping of the social organism. For this very reason the Greeks did not believe that their
  • of the impersonally intellectual. The nineteenth century developed it to
  • which Schiller took, though in his case he went only as far as the still-personal outbreathing of
  • there also has to be a balance. For this reason we must have an economic life that is one part of
  • back, I must not describe a social system which calls merely on the personal intellect. I must
  • keep the intellect within the personality, otherwise I would describe economic destruction. And
  • has from early readings of Emerson. Even his sentence structure, his train of thought, is copied
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • these really must exist in an anthroposophically-oriented spiritual science. For this reason such
  • approve it.' We have experienced this many times, have we not? A person talks frequently about
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • the offices of the State and united in their person the political and ecclesiastical elements.
  • after puberty — although of course in a personal, individual way, different from the way it
  • still entirely restricted to the earthly economic, human reason that wishes to occupy itself only
  • threateningly since only a kind of rhythmic balance existed between revelation and reason. What
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • that there can be a man like Woodrow Wilson
  • It is for this reason that people have had to fall
  • Wilsonian formulas, and out of any other form of chauvinism that spreads over the world, will be
  • For it is in this fact — not in speeches that Woodrow-Wilsonism fabricates out of words
  • And he says further that what personifies
  • Woodrow Wilson
• Title: Talk To Young People:
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  • people they had been. Such a young person — to put it concretely — I
  • to ask themselves the reason for their suffering and what they were
  • we need from young persons is first and foremost the will to try to
  • another. But a young person can't agree to that, for since the turn
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • Personality. (Original force.) At the end of the Earth period these
  • deep sleep becomes intuition of the Spirit of Personality. (original
  • Personality as intuitions.
  • Then will the intuitions of the Spirits of Personality become more and
  • intuitions are preserved within the Spirits of Personality. But when
  • Jupiter begins to exist, these Spirits of Personality advance to the
  • second evolutionary half period of the earth the Spirits of Personality
  • activity of the Spirits of Personality, he is the germ for Jupiter.
  • a glimpse of the Spirits of Personality and their task during earth
  • Personality will then have advanced to Spirits of Form; our Archangeloi
  • to Spirits of Personality; our Angeloi to Archangeloi; man will have
  • be changed to an atom for Jupiter by the Spirits of Personality, who,
  • follows: Suppose the time is 3 p.m. At that time, we find two persons A
  • to a third person. But let us also suppose that A has been standing
  • persons standing together at 3 p.m. But the one who has been standing
  • arguments and judgment are of no more value than a person who says:
  • will then discover the reality behind the comparison.
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • remained unknown to men, that no single person would have been able
  • great and significant personality — but one sees
  • increasingly refined concepts, to have reasoned more subtly and have
  • The whole contrast in pure and practical reason lies in this: I had
  • important leading personalities to create a harmony, as it were,
  • was altogether a personality who aimed at many things which went
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • reasoned way the meaning of ‘to have eaten of the Tree of the
  • things with our intellect and reason in order to get certain
  • experiences during our sleep. This is, in other words, the reason why
  • That is the reason why science gives the
  • As it is now, we meet a person
  • — and we say to ourselves: I know this person. But
  • why do we say, I know this person? Only for the simple reason that we
  • world make itself concrete, woven through with the spirit. By reason
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • Greece has created. The reason why the sculptured gods of Grecian
  • world-historical personality, this does not imply that one would like
  • least in the criticism of this person — to be an
  • such an historical personality as the Roman Emperor Augustus, whose
  • told them that some person had been condemned, had died on the cross,
  • Mystery of Golgotha. For that reason Justinian closed the old Greek
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • mockery of human reason.’ But why of human reason? Well,
  • bring forward ground based not on observation but on reason. But just
  • — let us say — a person in
  • working upon another person e.g., upon Man #1 (Diagram Pg 2) and if
  • personality, he can act upon the intellect of the other.
  • — since it is not his own personally
  • but they pour them into a mediumistic person. This person takes them
  • mediumistic personality. Her intellect was, however, never adequate
  • These persons concocted things which were not always irreproachable;
  • this or that deceased person. They brought to light all sorts of
  • the embodied person, was really furthered. The mediums completely
  • the influence of another person.
  • person shows marks and traces of mediumship. The more such a person
  • of necessity to say: This personality shows strong evidences of
  • proportion as the person shows traces of mediumship.
  • or Mahatmas. No matter how many unnamed Beings and personalities
  • those are things that pass from one personality to another). The
  • makes it intelligible and obvious that he, as personality, standing
  • one who communicates them with his own personality, as he stands
  • personalities, who as physical persons are prepared to take full
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • awakening time goes on. The comparison is by no means a bad one, when
  • our own person unites itself with something which is outside the
  • personality. We speak in the rarest cases of possessing our arm and
  • that what earthly man develops as social earthly-order, by reason of
  • sensitivity a person can never think of possession -time at most is
  • persons concerned are prevented from coming and excuse themselves; so
  • what one might call a prelude; it is an old folksong. And I have
  • the fact that the folk song passed over into the youthful lyric
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • myself, for that would be personal and against the rules of our
  • It is not a question as to whether a matter is personal or impersonal
  • antipathy to another person. It can be that the anger against this
  • could proceed from the hated person. And the true causes of the
  • have the actual reason for it. For Lucifer draws near and does not
  • reason why one cannot penetrate into this hollow space is because one
• Title: World Downfall and Resurrection
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  • Harry Collison, revised by Karla Kiniger.
  • Translated by H. Collison
  • English translation by Harry Collison, revised by Karla Kiniger.
  • English translation by H. Collison, revised by Karla
  • reasoning faculty. Until that time, all knowledge and all
  • Logos. The Logos is known as the Son, but the Father, not the
  • Son, is conceived as the creator. This doctrine has persisted
  • Nature Spirits, but from the Son, from the Logos whom the
  • created by the Father God. The Father God sent forth the Son,
  • and the Son is the creator of the Earth.
  • super-essentia, by speaking not of personality,
  • but of super-personality. In other words, when everything is
  • human reason was in any way capable of explaining these
  • but through the Logos — the Son. Such was the message of
  • because hitherto the human being had been a son of the Earth, had
  • come to an end. Man was not, nor could he be henceforth, a son
  • Person of the Trinity who was creative until the Earth took
• Title: Lecture: Philosophy and Anthroposophy
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  • with that personality who appears as the very first philosopher in the
  • without good historical reason that it should be precisely this philosopher
  • applies active thought for the personal investigation of man. He presses
  • content of personal research and revelation becomes united in an objective,
  • still paramount in the technique of thinking, yet another reason for men to
  • the modern era, as we may gather from Luther's hard words; “Reason is
  • by reason in a thought founded upon Aristotle, whom he calls
  • may be better understood. A deep chasm had opened between reason and its
  • Critique of Pure Reason
  • Critique of Practical Reason, and Practical Reason seeks to handle the
  • hand Kant asserts most emphatically of Theoretical Reason that it is
  • self-made network of concepts and forms. For this reason man may claim a
  • entire process of reasoning has been transmitted to almost the entire
  • even in our day personalities endowed with a true comprehension of
  • Is the wolf a wolf by reason of matter? No! His being is given him by his
  • most unpleasant task for the scientist of today; for this reason he looks
  • is the reason why human thought, in so far as it is subjective, cannot at
  • first find free access to the world? The reason is that it finds its way
  • apart from matter, but by reason of its own activity fully and immediately
  • is the perception of our supersensible being. The reason why we cannot
• 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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  • ideas considered reasonable in Central Europe today, you would find their
  • opinion that object lessons should be so handled that they would lead over
  • reason that our textbooks are written with this in mind (and it would occur
  • zoologist. If, on the contrary, we could plan our lessons, when presenting
  • private person but not as a teacher — then he deserves
  • or research institutes? They try to be both, and precisely for this reason
  • things. In short we leave the campaign quite a different person from when
  • would have been bad. We have given good lessons because we have had to work
  • must quickly cast off our narrower, personal selves like a snake's skin,
  • soul being imprisoned by the serious, the breathing between the two soul
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • proper architect, one who works with forms), the reason is that such a man
  • All of this the child is taking in unconsciously, and for this reason are
  • modified our organs, as deeply as into the skeletal system. A person who
  • understood figuratively thus: as if someone were to play a sonata and were
  • human organism, the counter pressure is greater. For this reason they must
  • person takes in here on earth plays a powerful role in fashioning his
  • recitation. I have naturally every reason to point this out, when in
  • himself ... is fit for treason, murder and deceit ... let no such man be
  • “treason, murder and deceit,” and it is the
  • against the Luciferic forces rising up out of the inner man: treason,
  • murder, deceit. We all have treason, murder and deceit within us, and it is
  • more concrete. They would not have said: treason, murder, deceit (in
  • proper, reasoned enthusiasm — not with the glowing,
  • dissipate a person constantly, it tends to prolong the formative activity
  • retarding its influence. For this reason our drawing classes will have
  • For that reason I wanted to make this final point.
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • taking a lesson. If you study education as a science, consisting of all
  • food in its natural form. And then, when we are giving the lesson, from out
  • can be of secondary importance for the lesson, but they are not as
  • for as teachers we have particular reason to know about them. Notice what a
  • Here we see the reason why, for instance, Schopenhauer and others brought
  • carried out by the astral body and etheric body together, when a person
  • sonata; eurythmy has an even stronger effect than that. It strengthens the
  • soul has a restless night in the spiritual world when the person should be
  • and educator of you. Just as the metabolism makes you a living person, this
• 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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  • the person becomes a dreamer or follows fancies, or becomes altogether
  • for a character if the personality you describe is deserving hatred. Such a
  • overdose of this kind of history lesson we have made the child a little
  • right age and for that reason it is good to keep our eye on such a child
  • the individual treatment of events or personalities of history protects the
  • should a child be in danger of becoming fanciful through lessons in
  • second lesson, because in a certain way the one has to be balanced by the
  • get to know man better. Of course these are not specially personal things,
  • to see Fichte as the personality which he was in the world.
  • reason why one feels so badly about the current ways of discussing
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • see what a great impact on a person's everyday life these particular truths
  • have got it and yet we haven't got it. Many a person struggles at some
  • does man himself, as an ordinary person, belong? The part of him you see
  • beyond the child's mental capacity. These visual aid lessons get
  • the child does not just get the sort of lessons where it matter-of-factly
  • later — the more you will be doing for the person's
  • later development; for lessons taken in purely through the teacher's warmth
  • a child is learnt, how to arrange the lesson is learnt. Comparing this with
  • that a person can eat without having studied physiology, the physiology of
  • the educator has to be born in a person and not that education has to be
  • for people really to develop a sense for the other person's being. This
  • the human being in the other person but notice at the most that one person
  • going to be affected when things change. And another person, who is, let us
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • spoken many times. But about that which lives as the personality of Jesus
  • That personality, which
  • They became clairvoyant for certain reasons at that moment.
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • with the personality of Jesus of Nazareth at the time when he was thirty
  • personality of Jesus of Nazareth, to show the confluence of Zarathustrism
  • time as a human personality, born as a child with very special inner
  • this personality, which met us as a child in the Nathanian Jesus child, the
  • us remember the so-called splitting of the personality, which occurs when
  • hears such principles, he can say today: Certainly, my own reason tells me
  • so. — But for that reason and conscience had to be
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • personality. By virtue of this development of the human personality,
  • person to be convinced of another. On that account, spreading ideas is so
  • point of disappearing altogether. Entering into the other person,
  • becoming convinced of what lives in the soul of the other person
  • should in fact imbue us inwardly and resonate throughout our entire life:
  • one that points to something barely approached by the average person
  • related that I once knew a young person, a sculptor, who had even
  • person precisely, in stone or in bronze, or in some other
  • reason is that people's interests have become so
  • matters in one way, the second person in another way, the third again
  • we are capable of seeing the world, as no other person can. Another
  • person sees it from a different standpoint.
  • And then, in the end every other person loses interest for us
  • — they repudiate it for the reason that it does not
  • communicated to certain personalities during the last horrifying years.
  • evolving consciousness soul. It is necessary for the reason that in the
  • ourselves with personal matters, but enter into a feeling relation to the
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • throughout the time of ancient Greece. For that reason, the
  • as also other Raphael pictures. Again and again we find comparisons
  • we see such figures arise as St. Augustine, personalities of a
  • lived in him. Is it not then reasonable to suppose: In the
• Title: Leonardo's Spiritual Stature: Lecture
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  • this picture! Vividly personified, we see a significant moment,
  • and significance of Leonardo's comprehensive personality. What
  • that merge into each other in comparison to what he once
  • the impression, in Leonardo a personality appeared working with
  • Strangely indeed does this personality of Leonardo stand before
  • a natural child, the son of an average individual, Ser Pietro,
  • the father then marries in a civil wedding and has the son
  • frequently followed a person for a whole day when a particular
  • the enormous amount of work of a personality who, it may be
  • reasons. Among the various writings of Leonardo that have
  • contemplating the personality of
  • orient themselves to what is presented to the senses, to reason
  • reason is able to comprehend by means of sense perception.
  • the world of sense and to think only by means of reason bound
  • comprehension belong in reality to reason, to the power of
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • experience — the comparison can be ventured
  • person does nonetheless undergo these conflicts at every
  • of our understanding, our reason, feeling and will. This
  • “sensible” person comes, hears the child has
  • comparison may be trivial, it is perhaps still apt:
  • Just as a person can be aware of the chemistry of food and
  • apparently personal tinge, though not at all meant
  • in a personal sense. The essential point will become
  • speak, for certain reasons, of the earth as having gone through
  • question was quite unknown to me. That is the personal
  • consisted of tree resin, melted away. His sons decided to
  • — this is once more the personal note — when I came
  • so on. For that reason, one does not speak of the sun in
  • transcends your personal self, and makes you in a certain
  • — reason! This does in fact stand unconsciously
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • represented by a prominent personality of modern cultural life,
  • Herman Grimm [the son of Wilhelm Grimm of the Brothers Grimm]
  • personality. To anyone having occupied himself with
  • reason of his marriage to the daughter of a personality, who
  • from youth onwards, as it were, amid personalities who stood in
  • belonging to all those who had stood personally close to
  • into himself, in a direct and personal way, something of
  • personality, Herman Grimm's whole demeanour as though compelled
  • author's personality stood behind it, regarding one with
  • the product of his soul-imbued personality and have their
  • personality secluded within himself.
  • the, son of Wilhelm Grimm and the nephew of Jakob
  • “hardness,” by reason of something else that
  • getting hold of it as a young person, and able to find the
  • gain a clear sense of how Herman Grimm viewed a personality
  • single soul-force, e.g., reason or phantasy, becomes paramount,
  • rebirth. This is evidenced by personalities who have
  • has been re-enlivened by significant Greek personalities.
  • personality to another, seeing it as a spiritual process
  • this reason, he was unable to arrive at what recent spiritual
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• Title: Imperialism: Lecture 1
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  • Woodrow Wilson
  • Swiss friends know very well that while Woodrow Wilson was being
  • in Switzerland, for what Woodrow Wilson is today, he was of course
  • being God who really physically appeared on earth, the son of heaven
  • could believe whatever they wanted. Belief — personal opinion
  • for the simple reason that when the Catholic priest performs the
  • the gods, whereas the Christ Jesus is only the son of God. What was
  • king at the top. Naturally a person whose head has been cut off
  • realities: One person was the God for the mentality of the other
  • remain. The adventurer's son is not so foul smelling, right? He
  • already smells better. The grandson smells even better and a time
• Title: Imperialism: Lecture 2
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  • For the same reason that we go forward towards a new spiritual life,
  • members. But if we look at the statistics today, we find 488 Masonic
  • so-called Royal Arch Chapter, which keeps even the external Masonic
  • past. Those who keep claiming that the contents of Freemasonry go
  • the rituals. This is the real reason for present day social
  • personages as well. The principles matter. It is very meaningful that
  • state, he naturally prefers a brother Mason to someone else. It is
  • humans possess reason, but we only use this reason to insure the
  • possessing reason. If with our reason we do not achieve anything
  • for physical existence, then we are prostituting our reason, then we
  • are using our reason to accomplish something which the animal does
  • quite well without the luxury of reason. In the moment that self-
  • Wilson, when ones sees through the fact that Wilsonian politics were
  • Woodrow Wilson.
  • This codex appeared in the 1890s. Now it was not Woodrow Wilson's intention
  • say to do with reality that in their opinion Woodrow Wilson had
• Title: Imperialism: Lecture 3
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  • persons, be they the persons' insignias, be they the deeds of the
  • governing or ruling persons, it was all symbols, signs. Whereas
  • only illustrated by the persons and deeds in the physical world.
  • thing that mattered was the concrete will of a physical person. To
  • heavenly facts and personalities, then one can hold the opinion that
  • what the person does who is a divine image is right, is a true image:
  • when the possibility of discussion originated. The person of today,
  • personal judging was not at all present in respect to public affairs.
  • Woodrow Wilson.
  • read to you a definition of the law that Woodrow Wilson gave so you
  • Wilson says in this book about the German Empire after he describes
  • wouldn't have hurt one bit if when Woodrow Wilson arrived in Paris in
  • Advice is given. Aha! The person concerned says, so in this or that
  • the Catholic Church and the secret societies which used Freemasonry
  • in the west — a certain form of Freemasonry at least — as
  • west still suffer under a great illusion. Woodrow Wilson would no
  • but we have what is valid for one person being equally valid for the
  • reasons for this, but if it didn't happen, nothing would have
  • complete person, after having been constipated with platitudes. What
  • Wilsonian ideas if they really had the intense desire for truthful
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• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • it on to life-filled phenomena in nature. By comparison, just
  • might make a personal remark — from the Goethean
  • looking for hypothetical, assumed reasons for explanations.
  • “idea”, because he found complete resonance in the
  • would like to compare it with a trivial comparison.
  • person sees that his horse is brown or a gray
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • differentiation, primarily watch the course of life of a person
  • to know that a person is standing in front of us, when we see
  • person is stuck in there, because we see that in us there is
  • also a person, revealed outwardly through a nose, eyes and so
  • actually happens in the sense's processes in a person and what
  • person just as it is when with the process of sight, the
  • within itself than a person does mathematically. We find the
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • implied — indicate a certain inner personal experience;
  • personal, general interest. The word philosophy is less
  • without trying to enter into the personal experience which ran
  • type. For them a big question came about: How can a person
  • Vladimir Soloviev. By placing these three personalities in
  • Spencer we meet a personality who wanted to base his philosophy
  • science. We find in Spencer a personality who totally agrees
  • no kind of centralised nervous system. For this reason, he
  • personality who is capable of penetrating thoughts with the
  • was seeking, could so to speak be illustrated. In comparison,
  • a person delves into the spiritual development of someone from
  • is still a human-personal matter. We see today in different
  • the impartial person, because it turns into the great world
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • every single person is to be immediately directed towards
  • person, this makes love more intense, transforms human vigour.
  • For this reason, our Waldorf pedagogy is developed upon an
  • intimate knowledge of the growing person, the child. I only
  • acquiring freedom, the form appears. So a comparison isn't made
  • this reason, the Waldorf School is not so geared — as is
  • dissident children and if these lessons had not been organized
  • looked at but the whole person being considered. It would be
  • the lessons. It needs to be metamorphosed, transformed
  • Once parents came to me and said their young son, who up to
  • a person can say: There is no reason to see this as stealing;
  • the person is surrounded by a soul-spiritual world which is
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • those who stand within it, formed out of their personal actions
  • that a person could think out of this complicated world
  • individual personalities immediately appeared who in their way are
  • are not at all in the position to resonate in the original
  • Woodrow Wilson's
  • unworldly man, a person who knew little about reality, who
  • European personalities who were interested but who were not
  • concentration of what this school master Woodrow Wilson had
  • Woodrow Wilson principles were the most condensed utopian,
  • be said doesn't come from one person in one such a single
  • and consumption of goods — which every person is — to unite in
  • a comparison.
  • social life between one person and another, between one nation
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • mentioning some personal details — it has never actually
  • person it is a conscious and with another it is an unconscious
  • Intuition, in his higher senses becomes a more free person than
  • thinking makes a person more free.
  • reasons, into which I don't want to enter today, it happened
  • personality: ‘It is actually remarkable that you even get a
  • I've heard for years and now a seated person here has also said
  • themselves in the sensory physical world. When a person looks
  • researching this experience far enough a person — when I
  • person arrives at this verdict, a person who is totally healthy
  • person follows only this route then he will come to a
  • person can't be an atheist if he combines everything around him
  • continues to be recognised by Anthroposophy. A person, simply
  • the human being felt he belonged. In the moment when a person,
  • this moment a person experiences a rebirth within himself.
  • Christ is searched for in this way, a person — by looking
  • which happened objectively. For this reason, the entire spirit
  • when it is left to the person who no longer develops inwardly,
  • religious person in the Christian sense. Then again, when one
  • being in the spiritual world, because the person who fails to
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • means that through a person speaking, something is unfolding
  • Rittelmeyer responded so clearly with a comparison between the
  • person who has no sense for the unconscious depths of soul
  • needs to have the entire living person before you who expresses
  • “reason” (Vernunft), they consider both these words
  • organism when the vocals and consonants were pronounced.
  • resembling consonants depends upon people placing themselves
  • to copy it. Consonants are restrained gestures, gestures not
  • consonants are experienced.
  • us and this transformation appears as consonants.
  • that he, within the nature of the consonants, imitate the outer
  • apply colour to a surface. Then one lives into the consonants
  • stand at once on the boundary between what is consonant and
  • I-concept. In these olden times a person felt his own I as
  • warmth — to make a comparison — streaming out on
  • and then — if I might use this comparison more precisely
  • notice you can experience the nature of the consonants and
  • present and how this results in the consonants being imitated,
  • observe how a person in the stream of speech is in any case
  • the word is experienced in such a way that a person retains it
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• Title: First Class, Vol. I: Lesson 1
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  • Lesson 1
  • Lesson One
  • With this lesson, I would like to restore to the Free School
  • members of the School, so that eventually only those persons
  • next lessons, whom we will want to know always better and
  • however, are the logical rules the reason why spiritual
  • rises to the head, translates into logical reasons. It is
  • friends, by means of this first introductory lesson, with which
  • the next lesson of the First Class. 
• Title: First Class, Vol. I: Lesson 2
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  • Lesson 2
  • Lesson Two
  • will relate what is said today to the previous lesson, partly
  • with a short recapitulation of the last lesson.
  • person who seeks the spirit, it is necessary to repeatedly feel
  • world, we must also bear in mind that the person of normal
  • important for that person to ask himself: Am I fooling myself
  • what will be unfolded in our souls from lesson to lesson in
  • being, we must be able to know what kind of persons we are as
  • consciousness. Every step that a person takes in life related
  • person who lives only for himself, and seeks only his own way.
  • will get to know him better in the following lessons.
• Title: First Class, Vol. I: Lesson 3
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  • Lesson 3
  • Lesson Three
  • his thoughts - what the person in process of initiation
  • You could not determine whether a person who stands before you
  • and speaks to you is a real person or the semblance of one. You
  • all the knowledge of the senses and reason you may have gleaned
  • world as a physical person, you think about this outer world.
  • That is the essential thing, that when a person approaches the
  • earth-lives, takes over, the person meets a great difficulty in
  • between semblance and reality. For the person acquires a strong
  • When a person begins to meditate, when he or she is really
  • that one is essentially a very good person.
  • point the first lessons of this class also become practical in
  • must also advise the person who wishes to stand correctly in
  • beginning of these lessons, my dear friends:
• Title: First Class, Vol. I: Lesson 4
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  • Lesson 4
  • Lesson Four
  • the previous lessons, we were concerned with meeting the
  • feelings. One day someone reminds you of this person, says
  • feel and will towards this person with what you think about
  • her. [In German, the gender of this person is not specified; it
  • aspects of this person are most antipathetic to you. When you
  • are reminded of this person, you can think of her without the
  • thoughts, and they are so distant from personal feelings, that
  • That is why when I gave the first lesson I said that it is the
  • the School has not been born of some personal intention, but
  • that is what I did in the last lesson, my dear friends, when I
  • spoke in the previous lesson. What this beast characterizes
  • obliged to withdraw the membership card from a person who, by
  • withdrawn from a person - at least for a period of time, until
  • that person shows by his attitude that the opposite is the
  • this in mind as part of today's lesson.
• Title: First Class, Vol. I: Lesson 5
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  • Lesson 5
  • Lesson Five
  • have seen the changes which take place in a person who
  • Threshold's domain. Especially in the last lesson here, it
  • earthly conditions. At the moment when the person approaches
  • Something truly great happens to a person when he becomes aware
  • the senses, and how reason understands it, it is certainly not
  • the moment when a person takes the leap in his life which
  • the person who really stands before the Guardian of the
  • real. And then something occurs to the person which makes him
  • could use another comparison. When you watch a tightrope walker
  • world, but one with which one is not personally related. If you
  • how will it be after death? When a person passes through the
• Title: First Class, Vol. I: Lesson 6
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  • Lesson 6
  • Lesson Six
  • lesson that the human being, according to the manner in which
  • develop into a fully awake person in the world.
  • the person striding by: first the inner feeling of fear of
  • lessons, my dear friends. You should not understand the things
  • intention to give theories during these Class Lessons, my dear
  • speak. Therefore, in the first lessons I mentioned how the
• Title: First Class, Vol. I: Lesson 7
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  • Lesson 7
  • Lesson Seven
  • that person's membership.
  • persons are saying: Those who represent the principles of the
  • considerations of these Class lessons, my dear friends, have
  • Generally speaking, it is not difficult for a person to leave
  • when outside the physical body the person perceives his
  • the physical body. And the reason for this is that he is
  • assuming he is prepared as described in the previous lessons -
  • Threshold - that the person is called upon, now that he is on
  • person and are only held together in one by the physical body
  • in the physical world. And what the person sees there resounds
  • which separate from each other once the person leaves the
• Title: First Class, Vol. I: Lesson 8
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  • Lesson 8
  • Lesson Eight
  • if it's an abstract thing, the personal relationship is at
  • person who carries the membership card. Obviously, all the
  • the leadership for any reason is of the opinion that a member
  • not approve that person's application or, in the case where he
  • the reason why you have had to wait so long for the lesson to
  • lesson today to be a kind of preparation. I will hold a second
  • lesson, date to be announced, in which no new friends may
  • to have patience, because if every time a lesson is held here
  • today will be admitted to the next lesson. It will be a
  • continuation of today's lesson.
  • wish to begin today's lesson - without you taking notes, only
  • src="/Lectures/GA270/English/eLib2018a/images/lesson-8-image1.jpg"
• Title: First Class, Vol. I: Lesson 9
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  • Lesson 9
  • Lesson Nine
  • experience this touching, feel inwardly as the person doing the
  • doesn't speak about man personally, but about the entire
  • again and again to these lessons it will be with greater
  • Blackboard Texts for the Ninth Class Lesson
• Title: First Class, Vol. II: Lesson 10
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  • Lesson 10
  • Lesson Ten
  • spiritual world is what will be provided in these class lessons
  • lessons, which, as I have often stressed, are real
  • our senses and reason only in connection with the
  • two possibilities. One is that the person hears about
  • belong to that group wishes to participate in a lesson as a
  • our physical environment starting from such a personal enigma.
  • seeing as follows: When I look at a person something leaves my
  • impact on the person emanating from the object, but really also
  • an emanation of the person's inner etheric
• Title: First Class, Vol. II: Lesson 11
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  • Lesson 11
  • Lesson Eleven
  • environmental conditions the person's destiny places him.
  • Lesson, then what I have just said can live in your hearts.
  • personality.
  • personality, when he finds himself meditating in an ever more
  • In the previous lesson much was said about this. The
  • That is the second thing: stillness in comparison to the loud
  • Welten-Sonnen-Kreise,
• Title: First Class, Vol. II: Lesson 12
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  • Lesson 12
  • Lesson Twelve
  • that we must understand that the person who is able to transmit
  • threshold, the Guardian who protects the person in normal
  • from the spiritual world through these class lessons, my
  • these lessons were like that. We have however advanced to
  • Thrones will be added to these in the next class lesson. But
  • lesson the words from cosmic-being instructed us to practice
  • souls which were spoken at the beginning of the Class lesson
  • German originals (see below) here and in future lessons end
• Title: First Class, Vol. II: Lesson 13
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  • Lesson 13
  • Lesson Thirteen
  • previous lesson we tried to find the inner psychic words
  • lesson.
  • is the greatest personal discovery anyone can make.
  • different, we should have become a different person. Having
• Title: First Class, Vol. II: Lesson 14
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  • Lesson 14
  • Lesson Fourteen
  • I will repeat what has been considered in the previous lessons
  • — and that he has every reason to consciously be a part
  • Thus the person realizes that before he enters the kingdom of
  • The person will realize that two states of mind
  • occur, not even in the slightest degree. The person will
  • person has arrived on the other side, where the truths and
  • otherwise in the future you will be an unstable person in the
  • confused person, no longer versed in the ways of the world, a
  • The person may be inclined to fixate on his experiences on this
  • But if the person wants to bring over into the spiritual world
  • threshold — in many leading personalities at the
  • The person answers if he is motivated in his heart by
  • The person first says “I”:
  • person say “I” after death, at most only shortly
  • Therefore, an enunciation from a dead person who has been dead
  • Therefore, to end this esoteric lesson today, the way this
• Title: First Class, Vol. II: Lesson 15
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  • Lesson 15
  • Lesson Fifteen
  • these Class lessons are meant to be.
  • part of us. And we have every reason to deeply feel in our
  • have participated in these lessons, and leads to what was put
  • forth in the previous lesson.
  • We must let such things resonate in our souls so that
  • be the subject of the next lesson – So first the
• Title: First Class, Vol. II: Lesson 16
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  • Lesson 16
  • Lesson Sixteen
  • personalities involved, because we will be entering ever more
  • to the senses. The person who wishes to be truly human can do
  • other senses perceive, what we can grasp with our reason.
  • now have formed the content of these esoteric lessons.
  • the following procedure must be observed: not the person who
  • During the last lesson we considered the
  • life a person is whispering something confidential
  • directs to the person in this situation is this:
  • lesson:
• Title: First Class, Vol. II: Lesson 17
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  • Lesson 17
  • Lesson Seventeen
  • of the previous Class Lesson. It was also a meditation arising
  • heard how the person who arrives on the other side of the
  • imagination, something tremendously majestic which the person,
  • src="/Lectures/GA270/English/eLib2018b/images/lesson-17-image.jpg"
  • to advance beyond the point we reached during the previous lesson.
  • despite all its greatness in comparison to the earth, it is a
  • arise within me which I will place at the end of the lesson, to
  • opening of these Class Lessons, and also during the Christmas
  • organized in a certain way for good reason may be changed from
  • me. Only applications for participation in the Class Lessons
  • src="/Lectures/GA270/English/eLib2018b/images/lesson-17-tafeltexte.jpg"
• Title: First Class, Vol. II: Lesson 18
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  • Lesson 18
  • Lesson Eighteen
  • cosmic bowl, which we met in the last lesson, the beings of the
  • heart may resonate with it, we must feel ourselves to be within
  • src="/Lectures/GA270/English/eLib2018b/images/lesson-18-image.png"
  • for the guidance of human souls. Their words resonate:
  • person from olden times. When he was not working, and was resting
  • it's approaching more and more — when a person who
  • a person enters heavenly existence through the gate of death, and
  • understand what is resonating there.
  • understand what is resonating there, if we can only hear the
  • person who passes through the gate of death will only be able to
  • of existence, resonated:
  • src="/Lectures/GA270/English/eLib2018b/images/lesson18-tafel.jpg"
• Title: First Class, Vol. II: Lesson 19
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  • Lesson 19
  • Lesson Nineteen
  • know this from previous lessons:
  • these Class Lessons, it will be Michael's will to describe
  • 1924. Instead, repetition lessons – with additional
  • March of 1925, the Esoteric School lessons were left
  • Lesson began.
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • Volume Three, Lesson One
  • given the first nineteen First Class Lessons (Volumes One and
  • he felt it necessary to recapitulate the lessons already given
  • it turns out, many more friends have come to this Class Lesson
  • — and probably will to the next lessons as well —
  • the previous lessons. But it is also true that a repetition of
  • these Class Lessons will not be a disadvantage for those
  • lessons, because the content of this esoteric school is such
  • stage. We should therefore consider this lesson of today in
  • was at the time when I did not yet personally have the
  • anthroposophist. The responsibility for being a decent person
  • him this for the following reason.
  • present and in the future through the Father-God, the Son-God
  • I love the Son
  • these words. Of course, those may have them who for some reason
  • letters, but only personally; they may not be entrusted to the
  • stenographic records of the seven Repetition Lessons exactly
  • when during each lesson, Rudolf Steiner drew the Michael-Sign
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • Volume Three, Lesson Two
  • later, at the end of the lesson, then those who give the verses
  • have seen how the person who follows these words coming to him
  • next esoteric lesson of this First Class will be next Thursday
  • any reason could not acquire them personally, may receive them
  • mail. Only the person who is to give the verses to another may
  • I love the Son
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • Volume Three, Lesson Three
  • which I will describe at the end of this lesson.
  • lesson in this Michael-School — how we are first to delve
  • be the subject we begin with in the next lesson.
  • I love the son
  • during a lesson, so does not have the verses, he can obtain
  • verses up to the lesson in which they have participated. Only
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • Volume Three, Lesson Four
  • Lessons for members of the Free School for Spiritual Science,
  • end of this lesson. They should also describe the conditions
  • I love the Son
  • “I love the Son”: in saying “In Cristo
  • present during a lesson when verses have been given, may
  • either received the verses here during a lesson or by the
  • performance. The next Esoteric Lesson, in which the Michael
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • Volume Three, Lesson Five
  • Lessons for members of the Free School for Spiritual Science,
  • so in the manner I will describe at the end of the Lesson, and
  • extent we can perceive it with the senses and with our reason
  • spirit were within it. The living person, the ensouled person,
  • the spiritualized person must have existed beforehand in what
  • the next esoteric lesson, to be held on Wednesday, it will be
  • second words, “I love the Son” are accompanied by
  • the Son
  • certificate. Someone who could not be present at a lesson after
  • Only the person who wants to give the verses to another may
  • lesson, at 12 o'clock the speech-formation course, at 5.30 the
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • Volume Three, Lesson Six
  • Lessons for members of the Free School for Spiritual Science,
  • we had as physical persons have abandoned us — we say to
  • love the Son
  • the following lessons, what resounds on the other side of the
  • who belongs to the School cannot attend a lesson during which
  • continues to hold good for that particular person. For every
  • other person, permission must be obtained from Dr. Wegman or
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • Volume Three, Lesson Seven
  • Lessons for members of the Free School for Spiritual Science,
  • lessons, but rather as what Michael communicates in an esoteric
  • Therefore, what these lessons contain will be Michael's message
  • lesson, your attention is expressly drawn to the fact that the
  • unable to attend a lesson during which mantric verses are
  • person to whom the verses are to be given, that permission must
  • permission is granted in respect to a person, it remains
  • gave them to a certain person, who had a friend. The friend was
  • which only springs from personal motives and then it is
  • personal - but then it is also necessary that truth lives in
  • what is personal, that for instance if someone comes here to
  • Dornach for personal pleasure he should admit it and not
  • for personal pleasure, in fact it is good. But one should admit
  • previous lesson ended, my dear sisters and brothers, with the
  • the person who stands over there, who we ourselves are, in a
  • way that at first draws our attention to what this person is.
  • lessons - of a living thinking in which we were immersed in the
  • that other person, who we ourselves are, has waves of will
  • gesture to what feeling is to the person over there, who we
  • Maximum number of matches per file exceeded.
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • leading personalities regarding the social question, on the
  • course of the war we see how personalities, who are active
  • of all of this, a thinking person viewing life at present, who
  • this doubt. One sees how important personalities within the
  • to add a personal remark it would be this: For years I have
  • about his personal thoughts, desires and experiences seem
  • the totally impersonal mechanism of modern capitalism, it was
  • them something personal, something towards personal joy,
  • personal honour and personal will impulses. They were to some
  • extent placed on the pinnacle of the personal beside the
  • machine, within the purely objective, impersonal circulation of
  • human personal level. However, the human soul always strives
  • away from human beings. It no longer carries a personal
  • what is happening in the soul of a person. An observer with
  • When a person realizes where the basic impulse of the social
  • olden times, there were slaves. An entire person was sold as
  • goods. In serfdom, a little less of a person was sold, but
  • still nearly the whole person. Capital became the power which
  • ideology, can't be the real spiritual impulse. Such a person
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • A Comparison Between the Attempts at Solving the Social Question
  • “A Comparison Between the Attempts at Solving the
  • Perhaps I may use a comparison to clearly communicate what I
  • of the social question. Please consider that with a comparison
  • made this comparison with a natural organism. The very moment
  • Spiritual life develops within a person. That is one member.
  • Within a person his actual political life develops too —
  • is subject to the same kind of laws which allow a comparison
  • are actually reversed in comparison with what comes out of mere
  • within the social organism just as in comparison, the nerve-
  • organism, relates to everything happening between one person
  • which we are considering, every single person has a social task
  • being of a person is dependent on his natural physical or
  • spiritual gifts. One can make a comparison. In Germany, in the
  • regions, so comparisons can be made for the labour needed in
  • person and another. Living within the purely economic system is
  • everything in relationships between one person and another.
  • area of relationships between one person to the other.
  • one person to another, only in as far as a human being is a
  • person, it works with the activation of the idea of equality.
  • Maximum number of matches per file exceeded.
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • views of proletarian personalities or proletarian rulers are
  • other, and vice versa. For this reason, it is also so difficult
  • from quoting or making statements about personalities who in
  • relationship some personalities have to fanaticism, then some
  • people are quite astounded that these personalities can be
  • different directions. The important thing about his personality
  • personalities we know today and see as practical in life, could
  • harboured fanaticism, such things imprisoned and limited
  • unreasonable way.
  • words a person budding within spiritual development, who has to
  • personalities to edit some theme which has hardy or never been
  • spiritual life, in relation to its activity in personalities,
  • appointment of personalities, the limitations which may not be
  • I might offer a comparison I would like to point to this little
  • person but remains a little manikin, a Homunculus. In the same
  • would like to use a comparison at the closing today.
  • would like to refer to some poor chap, Stephenson, who
  • life, for some quite clever person to then exclaim: ‘You
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • relationships of one person to another. As with ancient
  • towards an affirmation of the human personality appears which
  • personality, experiencing human nature within, actually makes
  • situate themselves in the human community. For this reason, it
  • not just in theory. For this reason, I point out that the health
  • this reason it is necessary to express something which probably
  • relationships of one person to another. In a lively exchange in
  • practical public laws regulating relations of one person to
  • being a piece of land or anything exclusive to one person, for
  • one person to another, be it in workers' insurance or be it in
  • instinctively, I believe, every person can do it if life is
  • person belongs to the social organism, he does not work for
  • himself. Each act of work which a person performs can never
  • paradoxical it might sound, it is true. One person can just as
  • management as to the choice of persons in the spiritual branch
  • relationship of one person to another is regulated, as will be
  • organism was so structured that in some cases one person could
  • parliaments it often happens, the same person is accounted for
  • to making it valid for the mutual relationships of one person
  • even less pleasing — but necessary. Unless a person
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • point of view today. Many, also earlier personalities who
  • sending impulses into the soul, through the person's sensing
  • I actually as a person in the world?’ — Such a power
  • dignity. There existed a connection between what a person was
  • person.
  • are not totally determined by scientific orientation. A person
  • thing from quite the wrong side — one so personal, the
  • relation of one person to another, because I'm thinking of
  • personally and alone may possess and work on. Ownership has
  • subconscious one only saw how the entire person during the time
  • of the person was in bondage and all that was now left over was
  • the relationship of one person to another, then the
  • in such a way that its regulation deprives a person of what he
  • little from our point of view, in comparison with products in
  • which renders the bananas consumable is nothing in comparison
  • only dependent on what a person contributes: it depends on the
  • independent purely person to person interrelationship, it will
  • separated from that; only out of the relationship of one person
  • multiplication tables; a person is considered uneducated if he
  • but a person is not considered uneducated if he has no social
  • 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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  • actually in my work in relation to what each person in the
  • say today: Among the ruling proletarian personalities, among
  • be quite an enlightened person in the leading and up to
  • the-then ruling circles, a person whose innermost convictions
  • beings and nature, they remain stuck for this reason within a
  • olden times. Here the entire person was goods. Today what has
  • remained is only the labour of the person. However, now this
  • comparisons out of natural science but I believe here is the
  • place. It must be realised that when a person in the economic
  • which includes the satisfaction of needs of one person to
  • another, but is connected to the relationship of one person to
  • every other person. Where all people should be equal is
  • personal interests valid.
  • which can be traded between one person and another, measure,
  • What will then happen is that a person, through his own labour,
  • the personalities within it, in relation to the personalities
  • person and his or her work.
  • us consider the connection between a person and their work
  • knows that such an unhealthy relationship between a person and
  • handled, a person can connect to his work, because he knows:
  • Maximum number of matches per file exceeded.
• Title: Lecture: Richard Wagner and Mysticism
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  • lead us too far, but a comparison will show that our method of
  • because of the current opinion that so far as intelligence and reason
  •  Still sings the primal song of wonder, ...”
  • reason. As an Initiate, Goethe knew that there is indeed a world of
  • symbolised by the Ring, a figure personifying ancient, primordial
  • consciousness appears before him — a personification of the
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • acquired by reason, as we find it in Scholasticism. Knowledge through
  • reason could not in any sense be regarded as knowledge emanating from
  • knowledge acquired by reason and knowledge through revelation (in the
  • from medieval tradition a hatred of all that lived in personalities
  • certain personalities in the first three or four centuries after the
  • personal God because, if he had done so, he could not have taught that
  • in writing. Now the reason why the eminent teachers of that age wrote
  • man, in direct personal intercourse. Something else — again not
  • different peoples: Zeus, Apollo, Baal — all the Gods. The reason
  • of understanding the value and worth of personality, of
  • personality of Jesus.
  • in the Person of Christ was substituted for the teaching of Ammonius
  • laid on the human personality of the ‘Galilean.’
  • after all inevitable. Necessary as it was that for a season men should
• Title: Community Building
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  • of a group of self-sacrificing and devoted persons the purpose
  • feel as if the movements of the persons on the stage were born
  • been made, and one could sense this, and it is for this reason
  • The nature of life is such that, when a number of persons must
  • the reason that — apart from their being so deeply graven
  • results. And there are, after all, a goodly number of persons
  • persons, if we could not view things otherwise than they are
  • persons, and I can bring this to ever greater perfection within
  • must do so for the reason that we are living within the
  • nature of man, for the reason that our life must become more
  • from which we may learn a lesson even though in a primitive
  • of the same sound from the other person, a word in which we
  • arranges things — with persons whom he has known as
  • relationship between these persons, fruitful and filled with
  • love, and let us imagine what it signifies when these persons
  • soul language of memory binds one person to another even though
  • the souls of these persons, it is the resurrection of that in
  • then, does a person feel who shares this experience of the
  • with other persons. He experiences together with him common
  • reason why the ritual unites is because in it there is brought
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • determined by the character and capacities of the persons who
  • We know that this person is isolated among other persons living
  • of interchange. We know then that the person can pass out of
  • consciousness. So long as a person is in the completely normal
  • which he experiences together with other persons, just so long
  • But suppose that, by reason of something pathological, let us
  • this case — this person should be in such a state that in
  • persons, he does not create those concepts and feelings that
  • other persons have. Suppose that the pathological state of his
  • the dream world. We call such a person mentally unsound. But
  • that this person does not understand other persons and that
  • state of consciousness, that very moment the person becomes
  • among other persons a crass egotist. You need only reflect
  • person is guided solely by what he himself imagines; he comes
  • reasons. He may go to the most extreme excesses because he is
  • person awakes not only in contact with the natural elements in
  • of other persons. In other words, one awakes, even though this
  • persons in an appropriate way, it is possible to be transported
  • persons, so is it necessary to become aware that we cannot look
  • is just as if one person who is narrating a dream tries to
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • their personal preferences. They are not in the habit of
  • such a single lecture will impress one person in one way
  • the reason why we shall only learn to deal with the empty
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • real inner reason why Deussen's or Garbe's botchwork
  • even to find any kind of inner reason; they merely
  • to the public they always deny having personal experience
  • world, cannot tell another person that he has it from
  • personal experience — these will be the words used
  • that he has initiation knowledge from personal experience
  • he becomes dependent for life on the person to whom he
  • to another person the fact that he is an initiate will be
  • in the power of that other person for the rest of his
  • the way we had to be in communion with other persons in
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • that with this kind of preparation the person called to
  • faint notion of this, called the Son of Heaven. There was
  • had to be made a kind of Son of Heaven. What was in
  • training a person or preparing them for something. You
  • souls, but that the whole person needs to be developed;
  • or that. The person who speaks to me bears a name: he is
  • Son of Heaven for the ruler of China. That was the level
  • societies — Freemasons, Jesuit organizations and
  • person for anything but a straightforward development of
  • empty phrase but in reality. It would have been treason.
  • external life. It would have meant going to prison or
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • reasonable to say that at the present time little effort
  • reason for this The cleverness of the human animal, the
  • have written a deliberate untruth. What did the person
  • themselves: ‘What was the person [
  • liar, a murderer is a moral person only if he can be
  • fully himself and is an immoral person if he does not
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • consideration in public lectures. There are reasons,
  • leading personalities. This is now to be presented to the
  • influenced the history lessons in some places. I was also
  • lessons come to life if anthroposophy is the foundation,
  • of course also the reason why I was thrown °in, for
  • individual person.
  • for the simple reason that the laws of death are inherent
  • objectionable, that go by personal and heaven knows what
  • and you know how many personal interviews I managed.
  • put to rights again in those personal interviews. Events
  • you know the reasons—that is, when many people
  • impulses of another person, and so on. It must be
  • affair to the point where the second person, when
  • came to the fifth or sixth person, I would hear the
  • fifth or sixth person would still present the same facts.
  • and that is not why I ask people. The reasons are quite
  • first person says and then the seventh, only to find on
  • many occasions that one person says one thing and the
  • physical life which for this very reason is going into a
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • no reason at all to despise the things that materialism
  • experience if some person stands here and lets a stone
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • affecting the whole of his person. We should not say that
  • person who produces it even believes to be a particularly
  • In future the essential point in characterizing a person
  • matters, not the abstract statements made by one person
  • effect. That is also the reason why, when something like
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • can genuinely show the reason for the efforts that are
  • stifled. The reason why human knowledge came to be so
  • or revelation. The reasoning is that no bridge shall ever
  • reasoning, its sheer readability. The Jesuit literature
  • essential characteristics of the person or persons
  • person called by that name is a smith or not, nor can we
  • the nature of a person from the fact that his visiting
  • before; egotistical reasons make them interested to know
  • the word is that Steiner is committing high treason and
  • everything this person is instigating against me simply
  • cannot be called by any other name. This person is now
  • Hamburg where the person Concerned kept it for four weeks
  • clearing the debts in reasonable time’
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • science but still retains a personal human element. On
  • Middle. Woodrow Wilson, who used to be very famous, has
  • because in Germany, too, Woodrow Wilson was considered a
  • them, man was in a way the son of the deity, the issue of
  • senile old person. This human being still has no
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • A very superficial comparison with the population figure for Germany
  • of lies. What reason is there to tell the truth now about the lies that
  • the mood of the age that teachers perceive when they give their lessons.
  • These are the lessons to be
  • Wilson, [ Note 66 ] Clemenceau [
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • ancient clairvoyance. The reason is that initially the
  • process of reasoning. On the other hand, natural needs,
  • personal mastery, overcoming them. On the other hand art
  • make logic the object of personal experience. Schiller
  • personal level, as it were. 19th century science
  • completely excluded the personal aspect and took pride in
  • being entirely impersonal. The more impersonal knowledge
  • personal element in it.’ Knowledge excludes the
  • personal element to such an extent that modern people are
  • objective knowledge stored there, but their personal
  • education. He stayed at the personal level. He wanted
  • personal enthusiasm, personal engagement, for every idea
  • still felt to be connected with one's personal
  • had a personal element in them. He did not yet allow
  • objective and impersonal, inhuman sphere. He did however
  • objective; it still had to be kept at a personal level.
  • scientific spirit has to become personal again. The earth
  • abstract ideas personal, Goethe by not going beyond
  • personal. The young person would therefore visit
  • sitting at a desk piled with books. Personal involvement
  • Maximum number of matches per file exceeded.
• Title: Life Between Two Incarnations
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  • person say "I" to a fellow human being. Only to himself can man speak
  • very special happens to the person; only in such shock the
  • the reasons for this. This duration is different for each person and
  • corresponds approximately to the ability of the person in question, how
  • longer or shorter time for a person, depending on how he manages to get
  • rid of his desires. It depends on how a person has already become
  • effect. Yes, even the favorite occupations to which a person was
  • about from the other world. A person walking across a meadow may well
• Title: Problems of Our Time: Lecture I
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  • adornment for their personal life, should be
  • will so develop that personality and all that has its origin in
  • the personal and individual will diminish in value by reason of
  • We see that the real reason in striving for Socialism is that
  • person mean this? Had he not the best intentions? Did he not
  • must we contemplate mankind as simply the personalities
  • admitting such aims, is one of the reasons for our having been
  • of human evolution itself dictates that. For this reason, I
  • day to day about leading personalities in the world, and the
  • would give the reason for the fall in the mark; but men's souls
• Title: Problems of Our Time: Lecture II
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  • have of themselves no reason to be further interested in us. We
  • him, for the simple reason that his speech and behaviour had
  • man can develop. Up to a particular age a person can absorb all
  • their pupils to carry their reasoning to its logical
  • what touches his own personal life but what affects the
  • interests from our own personality and our nationality to take
  • parsonage, with all the parish registers, had been burned down
  • personality.
  • personality from out of another, is set down in rules and
  • as the guardians of personal development, Nation Spirits
• Title: Problems of Our Time: Lecture III
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  • believe that in the personality of Jesus of Nazareth the Christ
  • Woodrow Wilson, discoverer or at least rediscoverer of the
  • what each man, merely as a personal individual being, can
  • others through the personal conviction of those who can attain
  • with a sort of pity at personalities bearing such
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • the destiny of mankind, only examples drawn from personal
  • not intended in a personal sense. In the spring of 1914, in a
  • “practical” men say? One such person, a Foreign
  • personally, to illustrate the general fact — I was well
  • longer be the property of his heirs, but of any person who can
  • “Woodrow-Wilsonized” and it became necessary
  • grown-up person.
  • hope you will allow me in closing, to sum up in a comparison
  • towards the sixteen-year-old Gretchen. It is like the lessons