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• Title: Memória e Amor
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  • destroyed by fire. In this lecture he speaks of the heritage brought
  • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
  • 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?
  • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
  • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
  • Assim, meus queridos amigos, comparei a experiência do homem em conexão com seres superiores no mundo espiritual, que alterna com sua experiência do eu, com a respiração: inspiração e expiração. Em nosso processo respiratório e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da “respiraçãoâ€� no mundo espiritual. Conforme eu já disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contemplação do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com nós mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto é, obviamente, uma respiração espiritual. Aqui na Terra, esse processo de respiração se torna memória e amor. E, de fato, a memória e o amor também atuam juntos aqui na vida física terrena como uma espécie de respiração. E se com os olhos da alma vocês forem capazes de ver corretamente esta vida física, serão capazes de observar em uma importante manifestação da respiração – no falar e no cantar – a atuação fisiológica conjunta da memória e do amor.
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
  • Hoje, desejei tratar de um desses pontos de vista, meus queridos amigos, para que, de certo ângulo, vocês formem uma imagem de como o homem está conectado com o mundo espiritual. Espero que possamos continuar ampliando esses estudos em um futuro não muito distante.
• Title: Evil and Spiritual Science
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  • souls of significant thinkers throughout long ages. We can go
  • something very positive! This image should make it fully clear,
  • flow out into the world at the same time, could never manage to
  • soul in the age of matter is imprisoned in materialism, and
  • tragedy of materialism, even though he was not a materialist
  • again, if one refers to the tragedy of numberless human beings:
  • physical image, for example in animal beings, become valid for
  • to force a way into another form. That is an image that is
  • one feels oneself in harmony with the best spirits of all ages,
  • theoretical deficiency, but as a tragedy of the soul.
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• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • body is the image of the physical body, but it takes on a different
  • images, examples, and so forth. The child's visible environment should
  • it. Since the etheric body sets forth everything in the form of images,
  • the child should be given images in parables and we should work upon
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• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • to be borne in mind is however that in the astral world all the images
  • mirror-image in the astral world. Then everything appears to be rushing
  • and images. A bursting rage, for example, may appear in the form of
  • fantasies. Yet this is not true, for what he sees, is an image, a mirrored
  • our materialistic age. Let us look back into the 13th or 14th century
  • which existed in the Middle Ages! The religious yearning may suddenly
  • by little you will have learnt to understand these images. There is
  • clairvoyance, you can see a person's aura, the image of his soul-life,
  • pictures, of images. Do only images surge up and down? Is the astral
  • Inspiration, even as the gift of perceiving images in the Astral world
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• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • the images of the astral world. This also shows you why we should strive
  • life. Past life rises up before the soul in the form of images and beings
  • enjoyment. The savage with but a few incarnations enjoys the many colors
  • will still be passionate in old age. The temperament is engraved in
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• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • that our language, our words, are only coined for the physical world.
  • Negative images of physical-mineral objects therefore form the continental
  • stage in our inner development, we shall be able to recall our past
  • finally reach this stage. The frequent repetition of Devachanic experiences
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• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • images of his life-panorama are of great importance, for they now become
  • the Middle Ages would have thought it stupid to study life by cutting
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• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • works in the individual human being. Let us envisage man deeds: this
  • disease of leprosy in the Middle Ages. Such putrescent substances, carried
  • by the Huns and Mongols, cannot harm those who are fearless and courageous.
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• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • who has reached this stage is called a Chela.
  • high stage of development, the human being also gains control over his
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• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • in the characteristic language of such documents again in their exact
  • but in supersensible images. For this reason all their spiritual products
  • Atlantean ages, they controlled the life-forces. They built machines
  • of the Atlanteans; Lemuria sets forth a still more ancient stage of
  • the middle of the Lemurian age. Towards the end of Lemuria and upon
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• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • In the Lemurian age everything
  • in which a living image-world appears. He could only perceive in this
  • manner and he knew the meaning of the single images, thus recognizing
  • or of the human beings of that age.
  • form was still ape-like. During the Lemurian age the sole possession
  • In the Atlantean age the
  • The ancient Greek Mysteries still knew this. In the Lemurian age the
  • for at that time everything still stood at one stage of planned-existence.
  • 1st Lecture: Die Antwort der Geistwissenschaft auf die wichtigsten Fragen der Zeit.
  • of the development of man towards higher stages of knowledge.
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• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • reincarnation. It passed through earlier stages and in future it will pass
  • epoch of culture, of the fifth root-race belonging to the fifth age of the
  • phantasy reaches a higher stage of development it leads to clairvoyant
  • of reverence and devotion. Those who wish to ascend to higher stages of
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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • similarity. Thus we see how Platonism lives on like an ancient heritage in this Greek who has to
  • image (Gebilde) of the State. But then a culture emerges in the West which proceeds from
  • for the State. And the spiritual life was anyway only a heritage of the ancient Orient. It was
  • just that people did not know that they were still living from this heritage of the ancient East.
  • still within our materialistic sciences — are either the heritage of the ancient East, or a
  • brought this building to this stage. We must have contributions from the countries of the former
  • dialectics, but, also being engaged with economic impulses, have insight into the spiritual, and
  • in Volume IV of Humboldt's Works published by Leitzman, Berlin 1905 (see pages 35-56).
  • Some relevant passages taken from these are as follows:
  • (First Edition) Dornach, 1928, page 118. Return
  • Volume II, page 34 (GA lb). Goethe says here:
  • Charlemagne and took on the headship of the court school. He encouraged the sciences in the
  • Vienna 1881, Chapter 11. page 166, as follows:
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• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • Every age, every epoch, that we can trace in the
  • into being in our technological age, our intellectual age. I have presented all this, insofar as
  • (Kernpunkt der sociale Frage).
  • into the modern age — it is antiquated, is actually an anachronism. This is why this
  • of the new age, political affairs, even if they take an unfavourable course, do not
  • premature path of development and who should only appear in the form of humanity at a later stage
  • three kinds of forces, of beings at this particular stage of development, is encouraged by the
  • heritage and, on the other, there is also working in him that which comes out of the present
  • human being, as far west as Russia, is the spiritual heritage of ancient times. And this has the
  • stage of perfection and who now appear to human beings of the East in a mediumistic state, in
  • Die soziale Grundforderung unserer Zeit — In geänderter Zeitlage,
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• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • perception of the spiritual worlds; how this spiritual life then lived on as a heritage; how it
  • shall not go today into the historical details of what developed throughout the Middle Ages out
  • essentially Germanic blood overlain by the Roman language-element. It can only really be
  • element that when it comes up against a foreign language element — and there is always a
  • culture embodied in a language — it dissolves into it, assumes it. It grows into this
  • foreign language as though, if I may put it so, into a garment of civilization. What lives in the
  • grown into what, embodied in the language, has streamed up to it there. For it lay in the nature
  • concept of the will and testament. Thus, too, the continuance of the language worked an beyond
  • the language. Thus, in this stream here (see diagram), there was preserved for the West the
  • Roman language-element that has endured beyond the actual Roman people, one finds the human being
  • [of the human being being penetrated from without by everything that arises from language]
  • certainly, is not engaged here — only part of man's being is engaged through the
  • incorporation of languages, through the incorporation of other elements of the human being
  • science, there remained, as an external appendage, leading an abstract existence of its own, what
  • Let us suppose that what lives on in language — what lives on in the spiritual world of
  • Rome as a second stream — which does not carry the language but which carries the whole
  • trend of the soul-constitution, the trend of thought. The language goes more to the West and,
  • with the essential Germanic element; namely, a certain wish to be one with the language. But it
  • is possible to maintain this wish to be one with the language only as long as the people who live
  • in that language remain together. When the Goths, the Vandals and so on moved westwards they were
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• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • threefold social order is given here by Goethe still in the form of an image. Of course, the
  • This was how, in images, Goethe pointed to what
  • difference between some dry, average, professional philistine presenting something on the human
  • expressed the same thing in images, in wonderful images, in his
  • But he, too, stopped at the images. He could not bear these pictures
  • to go no further than these images. For had he, from his standpoint, tried to go further he would
  • Schiller had managed to work himself clear of this even though he allowed himself to be taught by
  • But even here he managed to
  • He, too, held back; he kept to the images which he gives in his
  • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
  • is image. It is not possible with these images to work into the social
  • shape. But the images are too frail a structure to enable one to act strongly and effectively in
  • social questions were met by remaining in the images of the myths. And it is here, when one
  • age.
  • The age in which Goethe and Schiller pressed
  • intellect, of necessity works destructively in the fifth post-Atlantean epoch. In the present age
  • Frage).
  • manage it, the economic life itself would cause it to circulate. Destruction would inevitably
  • the spiritual life to those who are engaged in its administration. This is the inner meaning of
  • Goethe: I want sharply contoured images, not excessive vague ones. For if I were to go any
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• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • We know that a new age in the development of
  • spiritual life, of oriental knowledge — which, as we know, lived on as a heritage in
  • culture was retained as a heritage from the ancient Orient. And when people still had this last
  • beginning of this age which we call the fifth post-Atlantean epoch, established their rule in
  • the beginning of the so-called Middle Ages, the Romans above all had no money. Economics based on
  • based on nature-produce. The early part of the Middle Ages was, basically, short of money; and
  • money to pay the troops. The Romans paid their troops with money. In the Middle Ages feudalism
  • technology from the West permeated this economic life that the new age arose. The life of this
  • me recently: 'yes, the new age has brought us machines, and with them urban life; we must take
  • life back to the land.' As though one could just remove the machine-age from the world! The
  • and prefer to get along with the old. The machine age has arrived. Machines themselves show how
  • were sought in nature. And the purely intellectual life is only an intermediary stage which has
  • no more importance. At most, only what a man manages to salvage of what he possesses from the
  • place in the world. In the dialectical-legal age it was possible to dispute this 'why'. Now all
  • salvaged. The moment people lose faith in the paper-regime there will be no more discussions. The
  • decide alone. In the Middle Ages, in the age of the intellect, it was the individual that ruled
  • recognized is what then emerges as the astral body at the age of fourteen or fifteen and which
  • economic life. It is necessary that old usages, old habits, be truly dropped and that everyday
  • practical.' Of course it cannot be practical if people do not engage themselves in it; just as,
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• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • create a preparatory understanding for the course that the Christ-idea, the image people have had
  • look at the immense difference that exists between the whole social structure of the Middle Ages,
  • for the sages of the Mysteries sought as their pupils those who had
  • dialectical-legal age? It could only be founded on authority — the authority claimed above
  • however, one only had images. A symbol of this kind is the mass with the sacred Last Supper and
  • in the Middle Ages, then there also already comes to expression in the human being that which is
  • mystics in the Middle Ages also spoke of the Christ, but they did not yet have the
  • later Middle Ages; that the faithful were forbidden to read the Bible. It was considered by the
  • But the people at the dawn of the Middle Ages did
  • Christianity. An intellectual-dialectical age could only remain within Christianity by
  • prohibiting the Gospels. With the Gospels a dialectical-legal age could only have the effect of
  • But at the same time we are now living,in an age in
  • Thus, the course of man's image of Christ is as
  • priest speaks words in a language they do not understand. For it is not a matter for them of
  • lost. It is lost more and more. At a certain point in the Middle Ages people begin to debate the
  • dispute it. When the conflict over the nature of the Last Supper arose in the Middle Ages the
  • thing is that, from the vantage point of this conscious perception of the spiritual world, One
  • We know that until the age of seven, until the
  • times of the Middle Ages. The authority-principle prevailed and now, for the first time, a
  • must look in the growing child towards what will emerge. When a child reaches the age of fifteen
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• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • his being. And let us now consider from a spiritual-scientific standpoint the counter-image of
  • the 'I' is appearing. And there will appear in the future, when the earth enters its next stages,
  • spirit-self is the transformation of the astral body into a higher stage, that life-spirit is the
  • transformation of the etheric body to a higher stage and spirit-man is the transformation of the
  • physical body to a higher stage. This transformation of the physical body, however, will not take
  • stage of evolution. And I must prepare for these future conditions, at least inwardly, while
  • used to produce the mental images which anthroposophists call Imagination and Intuition.
  • life and appear like perceptions of the senses. Well, I would like to count up the pages where,
  • fundamental principle in our present time. For the damage of our time has its source in our
  • of the age. This spirit of our age should be a spirit of expectation; the spirit which, out of
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• Title: Abbreviated Title: Lecture I:
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  • Kunst- und Lebensfragen Im Lichte der Geisteswissenschaft.
  • particular age and impelled towards particular people. So we are born into
  • these conditions we mean of course average conditions. Exceptions are
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  • But we have to realise that we must repeat in all possible forms to our age
  • and to the age which is coming — but not rashly,
• Title: Talk To Young People:
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  • it necessary to be honest, what is needed above all? Courage! Something
  • one learns very fast or not at all. Real courage! The courage to say:
  • it necessary to be honest, what is needed above all? Courage! Something
  • one learns very fast or not at all. Real courage! The courage to say:
  • remained at a certain age but they are still (however ridiculous this
  • same as always. Youth continually rampages against everything their
  • see me but was being discouraged away; people in the house thought
  • what they regarded as grey middle age, still acting like the young
  • feel emerging many years before the end of Kali Yuga [The “dark agesâ€�
  • honest, what is needed above all? — Courage! Something one learns
  • very fast or not at all. Real courage! The courage to say: the world
  • courageous. The anthroposophical movement can well be the school par
  • excellence to develop courage, since for many people today
  • lack of thoroughgoing courage in grasping the living substance of
  • ago the morning sunrise, shining mistily, was an image of the
  • spiritual world. Behind the glimmering image like a curtain one saw
  • enough courage for such thoughts.
  • to tell ourselves with a certain amount of courage: “Whenever we seem
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• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • Kunst- und Lebensfragen Im Lichte der Geisteswissenschaft.
  • Kunst- und Lebensfragen Im Lichte der Geisteswissenschaft.
  • evolution has arrived at the earth-stage only after passing through
  • various previous stages, and that this earth-state was preceded by the
  • Moon-stage. And we must remind ourselves of the fact that, in a certain
  • sense, the former Moon-stage is preserved in a later stage, is active
  • post-Atlantean age man begins his development as earth man, his true,
  • this our fifth post-Atlantean age mankind has gradually replaced the
  • Thus, during the Moon age
  • more densified. In our own age they still are extremely attenuated
  • during the earth-age now become actual forms; and because they are
  • prepared by us when we raise ourselves to the stage of Spiritual
  • in a future age will be grasped and reformed by the Beings of the
  • and then, after the ages during which something new will have
  • at a higher stage where he will no longer be able to contribute
  • superficiality, this clinging to externals, that manage to give an
  • been said (in the preceding pages) but also to every characteristic in
  • times we see men engaged in a war of words; we see one group passing
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• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • epoch, in the Graeco-Latin age.
  • the Graeco-Latin age and that two-thirds of this age follow, having
  • is primeval revelation, which as we know was founded in an age when
  • the age when the Mystery of Golgotha entered, the Graeco-Latin age.
  • old Roman age.
  • By this Roman age I mean the time that
  • Roman age like a last great light from the stream flowing from
  • in every page of his writings how he is struggling to bring into his
  • the Latin impulse, in the concepts pulsating in the Latin language,
  • Middle Ages, when Scholasticism flourished, the greatest efforts of
  • form of the old Roman language with its marvellously structured
  • evolved from the old Latin heritage to comprehend in full what had
  • for this Latin heritage, simply as if through a thrust, to gain an
  • only the remains of the Latin heritage. Let us envisage the question
  • There is an age when we find the Ostrogoths in the south of present
  • and over these there streamed the Latin heritage —
  • one can immediately envisage the map of Europe with the Latin
  • soul, but rather to flow merely into the language, and it was
  • (vintage)
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• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • on the one hand, of the lifeless knowledge-principle, the ageing
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  • page 5a). There it remains in the etheric body, it does not come to
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• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • that the images in fact reproduce something of the world. This is the
  • the Angeloi, who were at the human stage during the Moon evolution,
  • A more modern age has another mission,
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  • the cosmos, and whom man could express in the earthly stage in the
  • one. The fundamental key of the new age is truly musical, the world
  • of our age, really out of the tasks of our age.
  • present: something new must being (diagram Page 109 (a)). This
  • stages, but it meets us in history quite clearly. Take, for instance,
  • radically different, and one does not really understand the age of
  • and which he took over into the age which is called the Roman
  • materialistically thinking average citizen said to himself: 'Oh, this
  • a stage lying beneath the threshold of consciousness because men had
  • reached a stage where they were no longer willing to accept the
  • in the Spiritual element in the old way. There is an immense tragedy
  • the old mystery wisdom. And the tragedy is that Origenes was
  • Augustus was the first stage. (see the
  • lined diagram p.10a) Justinian in this sense was the second stage.
  • Thus the earlier age is divided from the newer age, which- as regards
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• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • point of merely seeing images of something external in what he
  • the Moon-evolution and say: ‘Long ages ago our
  • refer to Kant: There on the one page you always have proofs brought
  • on the other page you have just as strict proofs advanced, that the
  • stone and rock was alive during the Moon age and has died, has become
  • their eyes, and reduce it to a mechanism which is only an image of
  • the passages there) that it is difficult to form a picture of the
  • regard to this ancient existence, is only an analogy, only an image,
  • rise up from his desire world like a mirage conjure up for him a
  • cosmic images. It rises as a mist into the world of concepts and
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • on the chain of causality, of causes and effects. The image is
  • as they are, but rather as signs, as images of these worlds. For
  • experience what I might call — the tragedy of
  • Nature. I say 'the tragedy of the world of
  • whole world ... and in addition, three villages ...’ for
  • infinitely simple images. Therefore one must count
  • shares in the tragedy of Nature.
  • feel that tragedy which expresses itself like a mood in Nature when
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• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • Kunst- und Lebensfragen im Lichte der Geisteswissenschaft.
  • a long, complicated evolution through the Saturn, Sun, Moon stages
  • obscura, where the objects from outside create their images as in a
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  • always have a pictured image: in my eye is a colour, in my ear is a
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  • incorporation in the language any abusive word or a word injuring
  • this particular age mankind has reached the point of its evolution
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• Title: World Downfall and Resurrection
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  • heritage from an earlier form of knowledge — was a fact
  • tribe, the form, the image of the Godhead. People of today have
  • successive generations. The Godhead shaped His image in the
  • fragments that are a direct heritage from primeval wisdom,
  • engaged in perpetual warfare with the powers who oppose him,
  • obliged to wage perpetual warfare against the Nature Spirits
  • Nature Gods are working in Nature but at a certain stage they
  • what flows in the blood is a heritage of man from the Moon
  • but through the Logos — the Son. Such was the message of
  • whom they are united, then we have the further stage. The world
  • Earth once received as a heritage has passed away. The
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• Title: Lecture: Philosophy and Anthroposophy
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  • The following pages,
  • onward into the Middle Ages as that philosopher in whom direction was to be
  • a collection of dogmas — especially in the Middle Ages, when the
  • of the Middle Ages, or the early Scholastic period, when Scholasticism was
  • disparagingly; for if we speak of Scholasticism with disparagement, we run
  • in sense-observation; further, it may press forward a stage, even up to
  • the close of the Middle Ages.
  • found easier at the end of the Middle Ages to have recourse to the old
  • be traced to that division which occurred in the Middle Ages. He
  • The image
  • thought. All other thoughts do not image full reality. Yet by acquiring
  • an investigation of reality through the agency of a transformed
  • visibility such as ordinarily is only evident in the imagery of
  • these pages. The knowledge of true reality can never be attained unless we
  • pages will possibly have made clear what must necessarily occur before the
• 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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  • Die geistigen Hinterfruende der sozialen Frage. Band III.
  • time — an age of democracy and journalism
  • as to point to this as a particular advantage of our universities, that
  • nature of the growing child. If we as teachers were able to engage
  • being is in reality, what he becomes as he develops through the stages of
  • unripe ones.) But the rest of our organism is only at the stage of
  • class to tragedy or sentimentality or humour. If we are able to do this,
  • then we shall be aware that tragedy, sentimentality and humour are of
  • and tragedy, if we lead over from one mood to the other and back again, if
  • is tragedy, what is sentimentality, what is a heavy mood of soul? It is
  • organism with air. Tragedy means that we are trying to contract our
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • Die geistigen Hinterfruende der sozialen Frage. Band III.
  • — by which the soul, on reaching the age of seven,
  • configuration of tones or the content of language, this comes from outside.
  • element of music and language, developing gradually from within outward.
  • music and language and outer musical-1inguistic forces.
  • music and language glowing through his organism. From the seventh year on,
  • pass through this gate as before. Up to now it has been language which
  • irradiates our musical and language instruction, while we acquire more of
  • child in the way of language and music, precisely in the elementary school
  • impart to the child in the way of music and language during the elementary
  • language and music have been laid aside, works over into the future. Music
  • languages. And it is truly so — from the standpoint of
  • the other side of the threshold, men here are actually like savages; only
  • instruction in music and language, or similarly deal with the murderous
  • teeth. Then further, through what he has taken in of music and language, is
  • language. If we are forced to say such things in ordinary language, then we
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • Die geistigen Hinterfruende der sozialen Frage. Band III.
  • or the central organ, conveying perception and mental imagery, and his
  • let the child listen too much. He will manage to perceive, and he will also
  • everything to do with what we hear, living more in language and so on. I am
  • picture of this at least: when you listen to any kind of language you are
  • are 40 or 45 years of age, carry out the whole inner transformation you
  • from the life of spirit, and what we call the third stage appears in our
  • stages within you. And the more you come to the point of saying to yourself
• 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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  • Die geistigen Hinterfruende der sozialen Frage. Band III.
  • then, looking at the ensuing age, the time from the seventh to the
  • that is up to the age of about fourteen or more, we are concerned with a
  • the forming of mental images of number and space helps the ego to settle
  • through. Equally, everything in language which is of a musical nature, for
  • try to regulate things through the way we teach a language. All the musical
  • elements in a language contribute to the ego being sucked in. When I notice
  • and metre in the language. As a teacher one must acquire this as an art and
  • right age and for that reason it is good to keep our eye on such a child
  • much drawing and too many images can also easily lift the ego out of the
  • say, the carriage in which the ego journeys into the physical world. And
  • speaking, our head organisation becomes a carriage in which we ride into
  • Just as a man who travels in a carriage or a train is himself at rest, so
  • (Aulagezum) of the human head is present already in the unfertilized human
  • fertilization; it is just like building a carriage in a workshop, a
  • carriage which is then to carry a passenger: they come towards each other
  • be no advantage in this. So, this is not the point; the point is quite a
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • Die geistigen Hinterfruende der sozialen Frage. Band III.
  • course in three stages: from birth to the change of teeth, from the change
  • different seven-year stages. The pushing through of our permanent teeth, as
  • appeared. At the age of seven these forces go to sleep. They are hidden
  • forces as those we grow with from our birth to the age of twenty-one. So
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  • stage of life, that is, up till the seventh year, the fourteenth year and
  • till the age of seven it is the forces of the earth's depths that are
  • till the age of seven, for these are the forces from within the earth. To
  • seven and fourteen. Then comes the most important stage of all, from
  • fourteen to twenty-one. At this stage the subsensible passes over into the
  • twenty-first year. Not until the age of twenty-one does man tear himself
  • after we have reached the age of twenty-one, we have to draw on ourselves.
  • planetary forces, himself, after the age of twenty-one. And yet he has been
  • what he has taken in lives in his soul. At the age of thirty the grown-up
  • will remember what the child took in, perhaps at the age of ten. He
  • shown how the education of children under the age of twenty-one can be made
  • the age of twenty-one, though, for education carries on throughout the
  • too was done by the blood in earlier ages of history. When people met in
  • of thinking has done more damage in the field of education than anywhere
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • this child. In the Indian legend we are told that an old sage came to the
  • experience the great Buddha himself. Asita, that was the name of the sage,
  • hundred years, the sage saw what he had not been able to see
  • children up to two years of age were killed. John the Baptist would also
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • about the Gospel of John and subsequently about the image of the Christ
  • specific embodiment. Thus, that individuality had reached such a stage of
  • In the lineage of Solomon the royal qualities are propagated, in the
  • lineage of Nathan the priestly qualities. The royal qualities emerge
  • the age of twelve. Such abilities could be given to him in particular by
  • endowments of the astral body. They could be given to him only by a lineage
  • stage.
  • especially creative abilities at a certain age. But one would not like to
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • present age is little prepared to approach the social question in its
  • of earlier ages assumed this direction. In ancient times there were
  • forgotten that throughout the Middle Ages the content of spiritual life
  • spiritual life in the Middle Ages resided in the images to be found in
  • present age at the point where it has become almost impossible for one
  • nothing more than a living in words, a living in language. And having
  • in language has become, it need not surprise us that religious life,
  • expressing itself for the most part for people in language, has become
  • one that points to something barely approached by the average person
  • understanding of the human being) in a natural scientific age that enters
  • what the dead learn of our language — what they
  • language, by what is comprised by the life of rights, by the
  • a totality that has to be consciously acquired in the age of the
  • Indeed, in our age many people occupy their thoughts and feelings to a
  • requires them to engage in new trains of thought. People reject
  • summon the courage to have it. In developing the corresponding mood, the
  • into consideration is quite especially necessary in the age of the
  • age of the consciousness soul the cosmic powers point the human being to
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • Raphael's own age, up to our own day. He was able to show that
  • preceding age leaves us with the impression that it already
  • throughout the various epochs of humanity, bearing from one age
  • attention is necessarily drawn to an important age with which
  • Raphael is intimately connected, the age that coincides with
  • in one's mind that we are living in an age which implies a
  • age of further internalization. A significant turning point in
  • immerse ourselves in Raphael, in following the various stages
  • “Marriage of the Virgin,”
  • “Marriage of the Virgin,”
  • and so on, in stages of four years, until the work that stood
  • itself. One then gains the impression that in the age of
  • in sensory images. And does this not then in fact become part
  • that lived in strife and discord, waged war on each other. One
  • vengeance being taken by the nobleman. The image in the
  • we can sense this image the chronicler
  • which the image of the Madonna derives, as well as all
  • appear so — the image of the Madonna and Child as a symbol of
  • tradition in an age in which Greek treasures that had been
  • the whole Christ tragedy within itself, in speaking its words
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• Title: Leonardo's Spiritual Stature: Lecture
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  • his age, and yet he was often misunderstood or out of sync with his time,
  • spirit of his age, and yet he was often misunderstood
  • a natural child, the son of an average individual, Ser Pietro,
  • gesture of the one hanged. In a lower corner of the page a head
  • course of many earth-lives. Born into a particular age, a soul
  • age into which he is placed, from the year 1452 to the year
  • What sort of age is this? It is the age that precedes the
  • How is this age to be viewed from a spiritual-scientific
  • circled around it. Then came Copernicus, who had the courage
  • not to rely on sense observation. He had the courage to say
  • let us consider Leonardo. He enters an age having, in an
  • strength. In the age preceding the flowering of the natural
  • become quite different in the age in which Leonardo lived from
  • Hence, they are shown at an age when growth is ascendant. Here
  • through things had been lost in the age of Leonardo. It had to
  • jump out on every page that are only discovered over the next
  • to appear in an age in which the old way of conceiving things
  • great capacities. In the new age he is able everywhere to touch
  • turning point of a new age.
  • to express than their age is capable of supporting. Bringing
  • Maximum number of matches per file exceeded.
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • works of art — the most moving tragedies for instance.
  • Tragedy depicts what the human soul can experience in
  • individual. The shock-waves of tragedy derive from this
  • threads spun in the course of the tragedy and unraveled again
  • lie deeper than these entanglements of tragedy. The
  • instance at a particular age, a particular period of life
  • affected by a tragedy, we necessarily assume that the
  • us in the tragedy with their particular sets of
  • is human comes to meet us in the tragedy, as in other works of
  • We cannot say, a particular human soul at a particular age of
  • certain stage one acquires knowledge of spiritual processes
  • works of art, in tragedies, are relatively easy to
  • age of life.
  • past ages of humanity's development every human being still
  • our earth is spoken of as having gone through certain stages as
  • earth has gone through various planetary life-stages,
  • those existed that had developed to the stage of the
  • ages when people still had a certain clairvoyant
  • all show human beings only at a particular age of life and in
  • every age, from their first to their last breath. It need not
  • Maximum number of matches per file exceeded.
• Title: A Mongolian Legend
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  • Mythen und Sagen. Okkulte Zeichen und Symbole.
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• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • reason of his marriage to the daughter of a personality, who
  • life-experiences a stage higher, to a sphere of pure
  • exist concerning this Greek age, but these are insufficient to
  • Through characteristic human beings he looked back at the age
  • period, the age of Goethe. They therefore represent an ongoing
  • science. He did not look further back than the Greek age. For
  • going back to earlier stages in the development of humanity, we
  • regular periodic stages taking place ~~ brings him especially
  • “'Marriage of Mary and Joseph,” a painting, of the
  • one were reading a few pages in it. It is the same with an
  • courage and boldness are required to a greater extent than in
  • sense a wrestling with the material, with the spiritual image
  • page, that this book is not meant to be a contribution to Homer
  • title, status and rank. Deriving from an old lineage, an
  • the count's lineage, seeing the count as a bastard. Stung with
  • marriage, the count is shot down by this individual.
  • we seek so eagerly in spiritual research. Herman Grimm provides
  • Spiritual research has not been placed into the modern age
  • life. What courage he showed in battle. What a gift lie had for
  • language. How new his latest book. How little could those take
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 1
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  • historically known stage of the Assyrian empire, simply because the
  • the heavenly hierarchy and below it's mirror image, the worldly
  • system held until the middle ages and, I would even say, until the
  • representative or envoy, which held through the entire middle ages,
  • pre-Christian times and extended into the late Middle Ages. But this
  • Ages did not worship Karl the Great and Otto I as gods, which was the
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• Title: Imperialism: Lecture 2
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  • Realty has ended though. After passing through the stage of symbols,
  • In general we live in the age of
  • their meaning. They have passed through the stage of symbols and have
  • beings amongst the visible people on earth. First must come the age
  • new spiritual life. And we live in the age when we will have to be
  • participants in the fall of the platitude stage and will have to be
  • prevented it. Everything which the Middle Ages had to say about
  • lack of clarity was perpetuated from age to age. The lack of clarity
  • fundamental character of the Wilhelmian age is Gustav Noske [Minister
  • it is a question of studying realities. For we are living in an age
  • the first stage of imperialism when the god walked around in human
  • The symbols continued into the stage of
  • expressed in normal human language and which are extensively used in
  • the age of platitudes. For side by side with the public platitudes
  • personages as well. The principles matter. It is very meaningful that
  • certainly remarkable that just in the age of platitudes which reign
  • this the case? Because we are living in the age of platitudes and
  • platitudes encourage the falsification of realities. And what
  • So actually in the age of platitudes of all
  • don't realize that we are living in the age of platitudes.
  • Maximum number of matches per file exceeded.
• Title: Imperialism: Lecture 3
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  • will and was thus secure passed over to the second stage. In that
  • stage the things which can be observed in physical life, be they
  • spirit was considered directly present, during the second stage
  • everything physical was thought of as a reflection, as an image, as a
  • Such times, when the second stage appeared,
  • can hardly be considered as existing during the first stage. And the
  • described really existed. But if one only saw an image of the
  • state which exists here on earth, but which is really an image of
  • what the person does who is a divine image is right, is a true image:
  • someone else could object and say that it is not a true image. That's
  • attributes of the second stage, which I have described for you. Thus
  • During the second stage what we call today parliament for example was
  • public discourse was a characteristic of the second stage. Today we
  • live in the third stage, insofar as the characteristic form of the
  • stage of platitudes. This stage of platitudes, as I characterized it
  • everything can be affirmed. Nevertheless, previous stages are always
  • retained within the next stages. Therefore the inner impulse to
  • did it mean? It meant that he expressed himself in the age of
  • platitudes in a manner that only had meaning for the first stage. In
  • the first stage it was really the case that the ruler's will was
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • instance when you engage scientifically with lifeless,
  • of which has become obsolete, what Goethe envisaged for natural
  • previous (19th) century, I tried to copy the image
  • ideal image of the Ur-plant would be rediscovered in each plant
  • up for me specially, and it must surely find an image which all
  • actual plants possibly have within them, an image in which many
  • have sharp or blunt corners.’ Goethe searched for an image
  • — so Goethe was referring to an image, which, proven
  • simplest, which possibly have the most manageable facts —
  • organic realm, the agents of the lifeless processes still
  • inner image permeated by experiences and will impulses of the
  • imagery. Let's hold on to this firmly: outwardly there's the
  • and intuition, then this is also an inner mirror image of the
  • human being. But what is this inner mirror image of the human
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• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • the embryonic stage, human beings displayed the same
  • speech — or a sense of language, a sense of the word — just as
  • also the imminence of the image perceptibility; when we look at
  • something then we don't separate the imagery from the vision.
  • Let's take everything that lives in the inner image
  • image perceptibility which leads to lasting memory, it also
  • and image perceptibility? With a truly unbiased physiology and
  • observed element is clearly separated from the image
  • all the soul images which I've acquired through my life, which
  • through the image perceptibility of your sense of equilibrium.
  • the animal the bondage with the earth organisation and we have
  • themselves from the bondage of the sense world, they become
  • earth's bondage to which the animal is bound, but which is
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• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • language. We usually employ “Word” to translate
  • questions and overall, basically failed to acquire the courage
  • spirituality, which gradually casts its shadow images on a
  • spiritual worlds throw their shadow images on the plane of the
  • it was the tragedy of Hegel that the problem he posed in such a
  • One finds this tragic. This tragedy goes further, for the
  • tragedy that Hegel could only care for abstract ideas, which he
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• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • present it as is required at that particular age of the child.
  • child's age and regard them as something complete and force
  • frequently taught from a young age as having something like
  • So the child sees a kind of mirror image of himself, and this
  • at a particular human age out of its latent position and in the
  • intellectuality. Before this age intellectualism works in a
  • to this image rich writing and how strange these are in life:
  • haven't learnt to read or write at the age of nine or ten, one
  • must have the courage to say: ‘Thank goodness that these
  • learns in the right way at the right age.
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• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • [See Die Kernpunkte der sozialen Frage]
  • a direct encouragement for practical activities — practical
  • presented in a utopian manner, that an image can be presented
  • characteristic common to our age if one wants to discuss the
  • economic life, which was not merely instinctively mismanaged
  • present an image of the future but to say from which
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• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • admits that out of the seedling, if you have an inner image of
  • possible, in words of today's language use. Naturally one is
  • from the simple basis that speech, as in all modern languages,
  • actually wonder how you still manage to find such a large
  • religions, then we see how the images they made of their gods,
  • with those who have engaged positively in these fields of
  • When we, in the Waldorf School, manage to apply teaching in a
  • bring to the children what is suitable to the stage of their
  • managed to bring those children who have no religious
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• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • ‘speech’ or ‘language,’ so when these
  • This is not the case in spoken language. A large part of speech
  • possibility of bringing language as an object into
  • German character and German language can be served.
  • language here. I arrived at the first two steps, Gratitude and
  • the German language; I had spoken in the first hour from 10 to
  • contemplate the inner unconscious content of that language, the
  • we arrive at something else, namely, during the various stages
  • with language was quite varied. It was quite different for
  • different again during the time the Greek language developed,
  • in the English language when used by an Englishman or American,
  • the language is experienced by the people who use it, and take
  • within thoughts, within mental images, flow together,
  • in the words. We may not at any stage confront Sanskrit with
  • its language, as we would do with a language today.
  • the language, just as we experience speech consciously now. We
  • flowed continuously in the language. So when they said the word
  • language. We sense our “I” today as something which
  • These are all symbols. Yet the words of a language are in this
  • ancient times, the language had a considerably different
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• Title: First Class, Vol. I: Lesson 1
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  • From the stages of the course of time,
  • From the stages of the course of time,
  • realize that it will only emerge from the stage of
  • But there are obstacles peculiar to each age. What proceeds
  • Your cosmic age has placed them there
  • Your cosmic age has placed them there
  • true knowledge, but rather only courage, the inner courage of
  • abyss if we fail to acquire courage, fire and creative
  • with inner heartfelt fire, and when we have the courage
  • From the stages of the course of time,
  • Your cosmic age has placed them there
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• Title: First Class, Vol. I: Lesson 2
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  • throughout the ages, encouraging man to perform his noblest
  • constitutes the first stage of self-knowledge. Self-knowledge
  • feeling and willing in terrible but true images; as three
  • Your cosmic age has placed them there
  • must find the courage and the fire to bring activity to our
  • such heavy baggage. For everyone who keeps to the old humdrum
  • is the image of ordinary human thinking which thinks about
  • Is the evil counter-image
  • Is the evil counter-image
  • that life had poured into thinking, which was the heritage of
  • lost. Thinking has become dead. And we must heed the message of
  • Your cosmic age has put them in
  • This cosmic age began in the year 333 after Christianity began,
  • present cosmic age. But man has to a great extent driven this
  • makes you human, even when it is dead in the present age.
  • first beast is surely capable of revealing in a mirror-image
  • only be overcome by the courage of knowledge. So the Guardian
  • Is the evil counter-image
  • Is the evil counter-image
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• Title: First Class, Vol. I: Lesson 3
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  • before the spiritual world, says with earnest visage.
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• Title: First Class, Vol. I: Lesson 4
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  • completed the preliminary stages. And when he had achieved a
  • certain stage of maturity - not that he became what most people
  • with courage hears the words
  • thought-images about it should be active in your minds. The
  • inner courage:
  • is, by means of our own courageous soul-force:
  • And with courage hears the words
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• Title: First Class, Vol. I: Lesson 5
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  • materialistic age we have even ceased asking humans, because
  • age: Nature must appear as divine, and the human must be a
  • dying stages.
  • becomes clear that the light is real and must wage a hard
  • have courage, inner courage. To deny that one needs courage is
  • to be ignorant of the true situation. We may think that courage
  • heavenly bodies who know that in every century, in every age,
  • That the human being is continually engaged in this battle
  • Ahriman. And a battle rages in the air. This battle is hidden
  • stimulated to inner courageous activity, the danger exists that
  • battle rages between life and death
  • however, for we are now entering a new age when man can only
  • battle rages between life and death
  • Would like to engage in spiritual being.
  • But in the age which man had to pass through in order to
  • an age when, if human beings are not made aware of the meaning
  • understand the words called out to them in spirit-language.
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• Title: First Class, Vol. I: Lesson 6
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  • in the Mysteries reached a certain stage in their development
  • which encourages us to always wish to raise ourselves over this
  • Fear of animality must be transformed into the courage to raise
  • inner language of breathing which acts as representations in
  • [This passage is unclear.]
  • psychic courage. Then one advances further. Then one can enter
  • Transform in courage of soul you must.
  • Transform in courage of soul you must.
  • courage, then it becomes an impulse toward a higher humanity.
  • characteristics of courage, wakefulness and vitalizing
  • Transform in courage of soul you must.
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• Title: First Class, Vol. I: Lesson 7
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  • spirit will have to be utilized in the management of the
  • from the occult language.
  • it is a mirror image of the heavenly universe. You must look
  • recall that your round head is a true image of the heavenly
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  • which encourages us to pause at this line of the mantric verse
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  • images is the human head. And so it is, for the sensory world.
  • mirror image in all its details.
  • must admit that I need not one, but two of the stages from
  • of the stages from the point where I now stand, at which I am
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• Title: First Class, Vol. I: Lesson 8
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  • points to what has resounded throughout the ages, first from
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• Title: First Class, Vol. I: Lesson 9
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  • bodies in order to make the powerful image of the star-embedded
  • remember back to this first stage of infancy, and therefore
  • Thus, we let the first stage of this inner experience work in
  • then during the third stage we can immerse ourselves in what
  • now if we have advanced to the third stage of inner experience,
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• Title: First Class, Vol. II: Lesson 10
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  • picture of the first stage of esoteric
  • Taurus has been represented, but also the symbolic images of
  • sense-images of the stars disappear and the star-filled sky
  • star-filled sky becomes for us the grand open page of the
  • meaningful language when we do not observe it from the earth
  • language of the gods.
  • have the longing for the spiritual as a heritage from
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• Title: First Class, Vol. II: Lesson 11
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  • language, a general universal Word. But only when the
  • which does not directly show in its form the cosmic image.
  • the image of the cosmos. But man must be intimately conscious
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  • into the part of his humanity which is an image of the
  • feel movement. And this movement is an image of the movement
  • the language of the cosmos itself in the majestic tones
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• Title: First Class, Vol. II: Lesson 12
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  • envisioning is only an image. It must lead to a real experience
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  • Behold the imagery of remembrance.
  • below speech, in the memory images: “Behold” the
  • imagery of remembrance.
  • Behold the imagery of remembrance.
  • Behold the imagery of remembrance.
  • [mind] can be achieved by imagining a definite image, this
  • image [drawing begins on the image above]: an eye looking
  • We call this image to mind and hold it there: the eye
  • exercise, without thinking about it, the image remains before
  • our soul: the image of the upward looking
  • It is now a higher language, the language that resounds
  • And finally, in order to remember the image we have placed
  • order to have a clear experience of it, we recall the image
  • [In the image already drawn on the
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  • Only if we feel the language in such a living, threefold
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• Title: First Class, Vol. II: Lesson 13
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  • Behold the imagery of remembrance.
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  • combined in this way with the image. And we can prepare
  • the image the force of the mantra:
  • stages of earthly existence.
  • Taking with me thinking's heritage,
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• Title: First Class, Vol. II: Lesson 14
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  • must be overcome. And in a graphic image one sees how his
  • since the beginning of the Michael age it is almost being
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• Title: First Class, Vol. II: Lesson 15
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  • engage in false asceticism – to reject either the lowly
  • force: the liquid element in us. Again we image that we are
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• Title: First Class, Vol. II: Lesson 16
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  • We are admonished during the second stage we go
  • experience in reverse, in mirror images — that is, in
  • Cherubim admonish us in this second stage, which we pass
  • stage — what happens when as souls we cooperate with
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• Title: First Class, Vol. II: Lesson 17
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  • sensory world to the spiritual world, the image of the rainbow is
  • rainbow and from this vantage point
  • the word “Warte” (vantage point) is written]
  • Observe from the other side's vantage point
  • Observe from the other side's vantage point
  • image-filled situation in which the Guardian of the
  • Observe from the other side's vantage point
  • We must pass through such images. And if they work deeply into
  • We carry the mirage of the senses
  • We carry the mirage of the senses
  • My dear sisters and brothers, let us place the image once more
  • we have this powerful image before us — the pure
  • when the physical image which the sun casts, disappears; for
  • small image — for it is only an image. And the sun
  • the gigantic cosmic image. Then the beings of the second
  • Observe from the other side's vantage point
  • We carry the mirage of the senses
  • managed must be maintained. Again and again letters are arriving
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• Title: First Class, Vol. II: Lesson 18
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  • Observe from the other side's vantage point
  • We carry the mirage of the senses
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  • schools with the force of the Michael age. Then it can be
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• Title: First Class, Vol. II: Lesson 19
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  • Observe from the other side's vantage point
  • We carry the mirage of the senses
  • cosmic fire, which speaks the fire language in the flaming
  • themselves; we have let the images and inspirations which
  • The third stage of this School will consist of
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• Title: First Class Lessons: Lesson XX (recapitulation)
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  • these Class Lessons will not be a disadvantage for those
  • the advantages of their continued striving, in that again and
  • stage. We should therefore consider this lesson of today in
  • humanity took place during the middle ages, even by those who
  • real messages from the spiritual world, as truly Michael-words,
  • — you in image-shape revealed —
  • — you in image-shape revealed,
  • From the stages of the course of time,
  • From the stages of the course of time,
  • Your cosmic age has placed them there
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• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • having the courage for spiritual knowledge.
  • Your cosmic age has placed them there
  • Your cosmic age has placed them there
  • true thinking, the dead afterimage of which lives and pulses
  • half alive, it is basically only an image-form in us. And only
  • It is the evil counter-image
  • It is the evil counter-image
  • — it is only an “image” —
  • — first is “image”, the second “force” —
  • — the escalation: “image”, “force”, “power” —
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• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • below, the Word is above. We must be inwardly courageous to
  • hear the Word, for only if we courageously strive for wisdom
  • And courageously hear the Word
  • And courageously hear the Word
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• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • thinking as they appear before the visage of the spiritual
  • that we need this image. We need — if we wish to feel in
  • however a terrible battle rages between the powers of light,
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• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • thus showing us an image of ourselves, which in turn shows us
  • Transform into courage of soul.
  • the fear will give birth to its opposite and become the courage
  • gives us: memory-image-forms. We must seize these image-forms,
  • are grasping the air-element in inner images. And our own soul
  • perceive the earth in thought, will we have the courage in our
  • The image-forms of memory only;
  • Transform into courage of soul.
  • The image-forms of memory alone;
  • images of memory arise anew — there is the boundary, just
  • Threshold's words is Michael's message in this rightfully
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• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • must have the courage to expand and intensify the Self, the I,
  • prepare — through forceful courage, through ardent
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• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • overcome during the Michael age.
  • manner to those who feel they belong with him in this age.
  • Therefore, what these lessons contain will be Michael's message
  • for our age.
  • images, not much more than mirror-images.
  • after-image in the eye. Try with all your strength to draw
  • behind it appears an image of the moon [a sickle moon, yellow,
  • asleep. We should see this as a firm mental image. Then, when
  • were looking at this image as now being within the earth, but
  • not as a mirror-image, but as an upright figure. [Draws.]
  • [draws: Image 1, the lower seal gesture, yellow]
  • [draws: Image 1, the middle seal gesture, yellow]
  • [draws: Image 1, the upper seal gesture]
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• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • like tragedy is stored in the largest part of civilised
  • revolution of the new age the modern social movement could not
  • falsely created image, an ideology. The actual reality is
  • within the capitalistic organism of the newer age where it has
  • theoretical things nothing advantageous comes into the world.’
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• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • manageable by doing a number of lectures.
  • can eventually be said: no healing in the central management of
  • its own brain system, so in a single management system its own
  • management, an autonomous replacement system or party or other
  • also, as we will soon see, could regulate labour and wage
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• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • various languages are spoken. At both places, such different
  • languages are spoken that one could doubt that the one spoken
  • It is already in a certain sense a mirror image expressed by
  • these thought images it shows that reality can't be penetrated.
  • management of ordinary trade. Life however is uniform. It can
  • defined as a mere mirror image of observation of outer sensory
  • than what it can be as a mere mirror image of ideas and
  • believe they only have ideas and mirror images containing some
  • or other reality. These images they have in the world and which
  • takes on the form of images of revelation, images which express
  • enter into modern humanity, is not engaged through spiritual
  • experiences. Healing the damage in this ideology is only
  • What he eats, drinks, where he finds clothing, engages a whole
  • clear language, pointed out to the Proletarians the worth of
  • wages, without compulsion, for the work as the production cost
  • envisage the perspectives. For these people, not for me, I
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• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • like a mirror image of what was being experienced in the
  • then it restricts it, it impairs it and can do damage to
  • necessary, or you contradict them and by so doing, damage the
  • human labour would be so totally engaged in economic life
  • independently even with the predisposition of developing damage
  • paralyzes that which arise as damage in the other system. That
  • body manages itself on its own terms and the legal and
  • political bodies manage themselves, whether along their own
  • an achieved untruth, which penetrates and damages economic
  • what happened if across purely language boundaries a free
  • jurisdiction should have been there; when despite the language
  • management as to the choice of persons in the spiritual branch
  • its management, its legislation as independent. In a democratic
  • the layout for the management of spiritual life as well. To an
  • rebuke the antiquated forms of religion and obsolete management
  • tragedies of war. Only a few details need to be pointed out.
  • marriage through other means.”
  • German-Austria by tragedy and educated by tragedy. I have in
  • or to add tragedy to the already present tragedies, which
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• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • superstitions ruled in the Middle ages. These superstitions
  • appear now again when you engage yourself deeply in the second
  • depended on Middle Age superstitions to desire the creation of
  • Ages don't rule our current thinking as such, but it appears to
  • has formed that the socially disadvantaged class can expect
  • side of human beings, who didn't invent the modern machine age,
  • than what the machine age and the economic ordering imposed at
  • capitalistic age, when machines and capitalism overpowered the
  • so on are ideological mirror images of the outer materialistic
  • picture of this question if we clearly envisage what the
  • of the person was in bondage and all that was now left over was
  • alive, not one made up of chemical agents.
  • each creating its own laws and own management. They will stand
  • people manage to be strong enough to find the way out of what
  • circle of the state, then this damage will be able to develop
  • because in Austria the various language regions are mixed and
  • convicted by a Czech in a language he fails to understand. He
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• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • has reached such a stage in which not only distant single
  • movement only in terms of wages and daily bread and failed to
  • wage is in some ways nothing other than purchase money for the
  • to the lofty places of origin which the common people eagerly
  • managed.
  • labour can't manage sufficiently and the economic life is
  • That means that in future the management of the spiritual life
  • image of the interests and desires which the leading circles
  • stage where it should penetrate the human soul and take its
  • image of everything they have produced in relation to the
  • regarding schooling is to be placed in the management of the
  • principles in their managed area of the social organism.
  • having their own parliament and their own management, which
  • management of money has up to now been the concern of the state
  • characteristics; its management and legislation will be
  • adjustment of money, coinage, the value of money within the
  • organisation which manages the rest of the economic
  • working wages and the nature of goods, this relationship
  • believes that when his demand for an increased wage will
  • course of modern time capital is managed, how it has been used,
  • Maximum number of matches per file exceeded.
• Title: Lecture: Richard Wagner and Mysticism
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  • Die okkulte Wahrheiten alter Mythen und Sagen.
  • Curiously enough it is invariably characterised by an image —
  • which is, however, more than an image. Those who really know what they
  • that a poet with Goethe's deep insight would use such an image without
  • spiritual sound and he retains the image.
  • Tragedy. We shall not, however, go into what Nietzsche says,
  • The study of Mysticism carries us back to very early stages in the
  • higher worlds living in the minerals and plants, reaching a stage of
  • dramatist who, with marvellous inner certainty, staged human action as
  • passages in Shakespeare's plays which gave him the impression: There
  • be. It is quite natural that Wagner's stage characters should be
  • sacrifice of a virgin? Such images as these are the expressions of
  • the image of one human being sacrificing himself for another.
  • Spiritual Science, namely, that every stage of higher evolution is
  • later stage, the powers of the being who has ascended in evolution
  • Atlanteans. The old Germanic peoples looked back to the ages when
  • influences down into a later age, that they were ‘Spirits’ because
  • of egoism was entirely absent. Now the age-old symbol of a wisdom that
  • in an age when his consciousness was not confined within the
  • we find it set forth in the Lohengrin myth. It is an age when the new
  • Maximum number of matches per file exceeded.
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • knowledge no longer accessible to mankind in that age must be
  • go back through the Middle Ages to the first Christian centuries we
  • sense in which the latter was understood in the Middle Ages), he would
  • age when very much of the old Initiation-wisdom was still living in
  • Philosophy, and the passage where he speaks of the place assigned by
  • My only object in saying this is to show that in the present age there
  • in writing. Now the reason why the eminent teachers of that age wrote
  • times gave their message in pictures and imaginations, Plato was one
  • us pay heed to time, for only the illusory images of cosmic reality
  • — who had reached the age of twenty-eight before he listened to
  • passed on to those whose faculties of knowledge had reached the stage
• Title: Community Building
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  • striven to incorporate in external form, to image forth in the
  • paintings and forms of the auditorium, and the stage was in the
  • feel as if the movements of the persons on the stage were born
  • striven to achieve for Anthroposophy in our present age.
  • individuality. If only I have reached a certain stage of
  • when one is intensely engaged in purely logical thinking. But
  • that we can no longer remain at the stage of mere instinctive
  • not live. This is the community of human speech. In language, I
  • sets before the eye of the mind. By means of language, and
  • brought to bear upon man. And our rationalistic age is alone
  • the languages of the peoples today through the influence of
  • languages, yet the deep and intimate configuration of soul, the
  • with the language and its genius are by no means taken into
  • we owe to language in the formation of the first primitive
  • human language, though it is certainly less often to be met
  • with in life. Human language is something, after all, which
  • moments something besides language of a community-building
  • nature, something that goes beyond language. And this is sensed
  • deeper than everything that belongs to the level of language.
  • soul language of memory binds one person to another even though
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • the three stages of human experience as regards the phenomenon
  • response through the languages.
  • at a certain stage an egotist in a perfectly natural way. This
  • every-day mood of soul to the language of the supersensible
  • reached such a stage that a person is scarcely listened to at
  • germinating stage but promising for the future as regards such
  • that for which the present age was clamoring. But all of that
  • human beings of the modern age have fallen so completely into
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• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • challenges presented by our age really have to be faced
  • many ways in which life is different in the present age,
  • compare it to the preceding age. We may say that one
  • particular feature of the present age is that
  • that older evolutionary forces persist into later ages
  • are normal to the age in question. This also applies to
  • dreams, when a whole world of images emerges from our
  • and going to sleep and the world of dream images which we
  • later stages of evolution. During earlier stages along
  • definitely dreamlike, consisting of dream images. The
  • what he said into our language, for his language was a
  • and active in the cloud out there produce images in my
  • images is the same as the power that is alive and active
  • beings would be released from the tutelage of those
  • floating into them during the Old Moon stage. So we must
  • has the qualities of an image. Its relationship to the
  • Old Moon stage, then, human beings did not have this
  • beings acquired a mineral body for thinking in images the
  • way they did at the earlier stage. As evolution
  • able to think. The older form of thinking in images had
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • specifically predestined for the early stages of
  • earlier stage it became the essential characteristic of
  • in the early stages of decline. Do not let us deceive
  • age; it cannot hold true in Central Europe, and the
  • genuine initiation wisdom of the present age will have to
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• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • go back to earlier stages of human development to see
  • stages of earth evolution.
  • in its appendage, America, over the last three or four
  • here or there in the present age, except that it no
  • age. Some people representing certain confessions know
  • first stage in the evolution of human empires: when the
  • stage in the evolution of empires came with the
  • the second stage the ruler stood for God; he was not
  • the essential nature of such a second stage ruler we have
  • to say that the ruler was a symbol. At the first stage
  • second stage he represented what that spirit signified;
  • expression. The ruler became the image of God.
  • second stage we find empires where the leader or leaders
  • early stage of human empires discussion as the whether
  • beside the point. At the second stage it began to be
  • or wrong. At the early stage everything the ruler did,
  • the second stage, some other spiritual sphere was felt to
  • hierarchy. This refers to the second stage of empires.
  • that it should be seen to be the image of a heavenly
  • but the institutions created on earth had to be an image,
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • Ages. That was a great and significant way of thinking,
  • age, we may well ask ourselves how many people reading
  • people who after all are the authorized agents of
  • shadow image of something that was at work before we were
  • Ages the teachings of Aristotle infiltrated theology and
  • world through all the ages that any kind of knowledge and
  • most courageous of our young protagonists, called on
  • present age our enemies are letting their bullets come
  • have the courage, however few they may be in number, to
  • courage to say to themselves: ‘If scientists
  • lack the courage to admit this.’ When materialism
  • 28 ] , all of them courageous men, were publishing
  • age is too cowardly, however, to make such admissions.
  • Nor is there sufficient courage in the sleeping souls of
  • clear thinking in every respect. Its message cannot be
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• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • managed to get a real understanding of the physical
  • src="Lectures/GA197/English/RSP1987/images/197-01.jpg"
  • of something that is always dying in stages, and the mind
  • present age.
  • reached a new stage. If we are serious about the movement
  • proceed by the agency of privy councillors like Max
  • and you know how many personal interviews I managed.
  • consequences the threefold order has for the management
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• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • the present age have brought to light. We must be fully
  • Catholic philosophy of the Middle Ages the way some
  • age, and above all academics of the present age, do not
  • be understood in the present age. The present age must
  • age wants to be one-sided and embrace materialism and
  • have the same experiences at a later stage than a child.
  • a stage where one is still a child, still in a human
  • contains far more spirit. That is the image we have when
  • it means that one has failed to progress. The language of
  • is part of the tragedy of our age that people do not even
  • want to understand the language of heaven. Since it has
  • people to understand the language of heaven.
  • cultural life. If we understand what the present age asks
  • age is to be found. The search for knowledge must go
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• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • age to another take place inside the human skin.
  • are able to retain into ripe old age a quality of soul
  • subsequent life stages, then this element, which in its
  • the age of materialism — when they approach
  • are moving into an age where we have to get beyond the
  • that presents itself in the physical world is an image of
  • world we have parties as an image of it? The matter can
  • world again. The first stage consists of caricatures of
  • flesh, creating a physical Image of itself that consists
  • and the human being of flesh and bone that is its image.
  • thoughts ar concerned. The physical brain is an image of
  • the spiritual brain, and this image creates an image,
  • abstract thinking being merely an image. It may thus be
  • would encourage materialism to become real and not mere
  • It will be seen that the necessity arises in our age to
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• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • is to help us understand why in the present age humankind
  • earliest stages of human evolution, and it had to do with
  • gradually faded and the divine heritage grew less and
  • even crept into the development of speech and language,
  • of a language that arose from the depths of human nature.
  • of knowledge. Science has had its roots damaged, as it
  • were. The result is that science and language show
  • world to encourage people to associate knowledge with the
  • encourage materialism’, but by keeping people bound
  • is the historical untruth of the present age. This must
  • horses. If you have lived in a village you may still
  • the language will follow the same road, and people will
  • 55 ] At the stage we have now reached in our
  • image of this Christ, if one even undergoes militaristic
  • Christ, if one is shown the image of Jesus the King,
  • it may happen that having created such a material image
  • in this day and age to talk of other things rather than
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• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • Perceive with the senses. It contains images from the
  • presents them with images that, in a way, derive from the
  • an unbiased way, we find that the dream images are
  • thoughts, though these tend to be more imageless. It may
  • imageless thinking of their waking life, and are able to
  • does not apply in the interplay of dream images. Dream
  • images have their own order. Human beings are passive
  • in which dream images follow each other we find that it
  • contains images that echo the life of the senses. The
  • What image
  • merely an image of life in the realm of the spirit. Nor
  • walking around on this earth was merely the image of a
  • mental image of such a state of soul we have to go back
  • given the ideal image of the human being. They saw life
  • became obscured and all that was left was a shadow image.
  • By now it has faded completely. A shadow image remained
  • alight and alive, the ideal image the human being had of
  • to live in accord with our age. Orientals were left with
  • image is perceived during the time between birth and
  • and death. It went through preliminary stages in the late
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • age.
  • significant stage. Although people had no real awareness of this, human
  • shows that on average every single individual in Germany had a horse by
  • result in the initial stages. The army's general staff could order the
  • characteristic features of the present age. I have merely given the most
  • Materialistic scientists call this the ‘age of vitalism’,
  • nowadays. That is the view taken by the present age. We know, however,
  • management and workers. Practical life fails to take account of the
  • Consider the Christian beliefs of the Middle Ages, for those were
  • has also existed in earlier ages, but it will happen to a much greater
  • age will be able to judge what is evolving from the depths of the souls
  • the mood of the age that teachers perceive when they give their lessons.
  • some perception of the soul of that age were speaking of a ‘Werther
  • that age. Then another novel called Siegwart [
  • what I am.' This mood will be the great question mark of the age, a
  • Our age should not be
  • would be magnificent and important to say of our age that human beings
  • ought no longer to be speaking of courage, of the brilliance of the
  • we come to the church. The church still has it traditional message but
  • during the first half of the 20th century will not use the language of
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • an age where He is to appear again to human beings and in
  • science-orientated spirit of the modern age however
  • personal enthusiasm, personal engagement, for every idea
  • continued to use images, but he was very careful about
  • this. He lived in an age.when spiritual science could not
  • defining the images he presented in his 'tale' of the
  • Lily on the stage. This proved impossible. The whole
  • fairy-tale images could be transformed into the real
  • certain point in their day and age, Schiller in
  • education, and Goethe in his images. Goethe could get
  • images. He had the feeling that the time had not yet come
  • to transform these images into concrete forms that would
  • clear about this: The earth has encouraged us to develop
  • gentleman or even a young lady, aged somewhere around
  • use it. I am not sure if this stage has already been
  • Empire had free and equal general suffrage. You could not
  • light and know that it belongs to the present age. We
  • shall also know that in the present age spiritual science
  • that Goethe presented in fairy-tale images of a Golden, a
  • about fairy-tale images of a Golden, a Silver, and a
  • Maximum number of matches per file exceeded.
• Title: Life Between Two Incarnations
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  • in German as, Die Beantwortung von Welt- und Lebensfragen durch Anthroposophie.
  • Die Beantwortung von Welt- und Lebensfragen durch Anthroposophie.
  • For those who have been engaged in anthroposophical matters and studies
  • damages during sleep, for example, diseases of the physical body and
  • longer or shorter time for a person, depending on how he manages to get
  • every human being learned to read and write at the age of six. In
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• Title: Problems of Our Time: Lecture I
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  • space and time should tend to encourage appreciation of the
  • which has flourished so much in the present age, as
  • stage during the happenings of the last four or five years,
  • years people managed to grasp a good deal which I honestly
  • time to come our age will be envisaged in a quite peculiar way.
  • Therefore, we ought to get some idea how future ages will look
  • our age, however, this preoccupation with mankind has in a
  • existence, at birth and grow therein: the pattern or image of
  • Atlantean age. The Beings of these higher Hierarchies gradually
  • essentially finished their task in our age. This picture of
  • live in the age in which these Beings of the higher Hierarchies
  • Graeco-Latin age, we find that they had a lively interest in
  • Graeco-Latin age. The Consciousness Soul must develop more and
  • assert itself in various fields. Man is just at the stage of
  • development in this age.
  • the spirit, and souls as much awake as a cabbage
  • the spirit through the impulses corresponding to the age of
  • you an idea of the necessities of our present age. I speak in
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• Title: Problems of Our Time: Lecture II
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  • how can human beings manage so to concern themselves
  • different language about immortality from that to which they
  • their old age as only the young are nowadays. A child goes
  • later stages of life. Nowadays old age sets in at seventeen or
  • proved that old age no longer understands its own youth,”
  • abstractions. Old age, nowadays, means the limit up to which a
  • man can develop. Up to a particular age a person can absorb all
  • about twenty years of age he feels shame at the idea of
  • within reach. At the inconsiderable age of thirty men are
  • We must manage to shape schooldays for the children of
  • secret, intimately connected with the present stage of
  • are not at the end of a stage of evolution — only
  • tragedy of the bourgeois system is that it would grasp
  • Observe the development of language, passing from East to West.
  • Take the German language, to-day dreadfully misused. If we look
  • back at the language of Goethe, of Lessing, we can see that not
  • them. To-day we have dreadfully neglected our language,
  • express spirituality is not due to the language alone. The
  • farther West we go as regards language, the more we find in
  • of the language, to hear more than the mere physical sound, to
  • Maximum number of matches per file exceeded.
• Title: Problems of Our Time: Lecture III
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  • tasks of our age to make these changes part of our
  • really important feature of our post-Atlantean age is
  • present stage of culture, without such a consciousness men live
  • into an age marked by this complete plunging into the physical
  • a new stage of development, preparation for the
  • Golgotha, entered human life. With the passage of time
  • his evolution, is that when he passes a certain age of
  • Caesar.” In many passages of the Gospels it is necessary
  • present position. We must have the courage to lay hold of
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• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • cleavage between the thinking, feeling, willing and actions of
  • of our age, of which we hear the first faint tone from the
  • sufficient wage to keep him alive, in order that he may
  • “thermometer” language about surplus value. They
  • they held aloof. The tragedy of it! The ruling classes discuss
  • thirteen years of age are sent down. In the middle of the
  • especially as it relates to men of the present age and the
  • “In the Middle Ages the intellectual and scientific
  • life was train-bearer to the Church in the Middle Ages.
  • do not mention these things in order to disparage people)
  • the present age are those to whom we owe the first really free
  • fifteenth years — all human beings are at the same stage.
  • that it includes management of branches of production and
  • undertaken economic management, at the same time it controls
  • State, and if the State is removed as controller and manager of
  • judgment when he is of age. What is the meaning of the demand
  • every question on which any man who is of age can pronounce,
  • we pay for labour-power by means of wages which are the price
  • maintaining the free initiative of those engaged in industry
  • sphere they do not manage to think in the same healthy way. In
  • Maximum number of matches per file exceeded.