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  • Title: Memória e Amor
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    • Organismus. Ela está contida no volume número 218 da Edição Centenária Completa [em
    • inglês, Complete Centenary Edition] dos trabalhos de Rudolf Steiner.
    • 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
    • Descrevi esse estado de sono sob um determinado aspecto, a última vez que estive aqui. Agora quero acrescentar algo sobre os processos então mencionados. Eu sei que essas coisas são facilmente mal compreendidas. Repetidamente, ouve-se dizerem: “Da última vez, ele descreveu a experiência do homem entre dormir e acordar, e agora ele está nos contando algo diferente sobre isso”. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
  • Title: Evil and Spiritual Science
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    • significant and prominent thinkers of the nineteenth century
    • refer to thinkers in the last centuries before the foundation
    • Nineteenth Century,” since it is still only little worked
    • real progress in later centuries. At the same time this can
    • progressed for a few centuries. But how things truly stand with
    • major philosophers of the nineteenth century have given: that
    • East, who lived in the first half of the seventeenth century,
    • us, as was said, in the first half of the seventeenth century,
    • of the nineteenth century, who truly was one of its most
    • nineteenth century, whose very significant
    • meaningful philosophical works for the nineteenth century. Let
    • centuries, into which not many nowadays even wish to penetrate,
    • nineteenth century, as a confession by Lotze, we can say
    • adjacent world, next to that towards which the soul strives
    • nineteenth century and on up to our present time could teach us
    • this. Against this in the nineteenth century amongst the
    • but to another spirit of the nineteenth century. From a certain
    • nineteenth century: from the viewpoint that a human being must
    • second and third thirds of the nineteenth century that echo was
    • nineteenth century a spirit before us, who only did not make a
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  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • MAN'S ASCENT INTO THE SUPERSENSIBLE WORLD
    • MAN'S ASCENT INTO THE SUPERSENSIBLE WORLD
    • of his being are concerned. Let us now consider man's ascent into the
    • our materialistic age. Let us look back into the 13th or 14th century
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • the great central truth of the Vedanta philosophy resounds in this region.
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • disease of leprosy in the Middle Ages. Such putrescent substances, carried
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • definite capacities, that was incarnated many centuries ago and now
    • in the fauna and flora of Central Europe since the past 1500 years? Spiritual
    • the descending into the physical body, so that its center of power becomes
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • that a rainbow could only arise after the descent of Atlantis and the
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • between animal and man be tought of? The theory of man's ascent from apes
    • human beings who were expelled and condemned to degeneration. The ascent
    • they say with their blossom they strove towards the center of the planet,
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • concentration and meditation. Even this can give inner strength to the
    • inner loneliness for their concentration. The second fundamental
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • The New Spirituality and the Christ Experience of the Twentieth Century
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • century Wilhelm von Humboldt
    • the course of the nineteenth century it was precisely the opposite historical mode of thought and
    • which we do not find in the Orient but which, entering in later, arose in the central regions of
    • indeed, before Plato. So that we see how, since the eighth century BC on the Italian peninsula
    • which did not concentrate to such a point as that of the I-experience. Into what, then, did the
    • still finds echoes of it, and we find the last echo then in the fifteenth century in Nicolas of
    • out with full force in the Middle (or Central) culture. Thus we can distinguish between the
    • Middle (or Central) culture — primarily that in which the 'I' is experienced. And we see
    • Centre, another aspect arises. At the end of the eighteenth century something comes to the fore
    • Central culture in which the 'I' came to full consciousness, to an inner experience — was
    • his earlier writings — a pupil of the rationalism of the eighteenth century, which lived
    • which, although an excrescence squeezed out of the world-view of the Centre, nevertheless fitted
    • involved with the culture of Central Europe — that which is now the culture of the West.
    • the Central region of the earth's culture still set itself against this with all force in Fichte,
    • spiritual life. In the Central areas something developed which was dialectical-legal, which
    • philosophy it would have been magnificent. If the human beings living in Central Europe had
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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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 1
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • The fifteenth century ushered in an era for the
    • West, the European Centre, and of the East are placed in the whole course of human evolution. We
    • have pointed to different things that are peculiar to the human beings of the East, Central
    • develop, and which have developed in recent times, have taken their incentive from the impulses
    • born in Central Europe and was nurtured in the Central European stream of thought, had to go to
    • external expression, however, is in Central Europe. In the aims of the social democracy there, it
    • Central Europe in the second half of the nineteenth century and on into the twentieth century as
    • political in the Centre; and in the East it assumes a distinctly religious character. A
    • of a religious impulse. The social impulse in the West is economic, in Central Europe is
    • world. The more recent life of humanity can only be understood if one understands this
    • differentiation — a differentiation into the Western economic element, the Central European
    • economic nature; purely economic aspirations can have no success in the Centre because all
    • reckoned as belonging to the European Centre, for what is characteristic of the West is actually
    • impulses that have arisen naturally within human development in the last three or four centuries.
    • everything which comes from Central Europe and is conceived not out of economic points of view,
    • instincts. Napoleon's 'Continental System' at the beginning of the nineteenth century was a
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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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 2
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • one wants to understand how the human beings of the European Centre are wedged in, as it were,
    • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
    • Where, for example, does the whole magnificent but
    • taken from more recent science — which is international. But what coloured his whole
    • the other hand, moves more towards the centre of Europe. But it unites there with what lies there
    • immersed in the Latin element. This 'being one with the language' only remained in the centre of
    • Europe. This means that in Central Europe the language is indeed not bound particularly strongly
    • human constitution of those peoples who have gradually asserted themselves in the centre of
    • Europe. This has the effect that human beings came to the fore in Central Europe who were not
    • described yesterday to assert themselves in the leaders of the people of Central Europe. But this
    • people of the Orient as imaginations. But in the people of the Centre these imaginations remain
    • Centre that over the course of centuries it was barely possible for any individual who attained
    • [of the Centre]
    • characteristic personality from the civilization of the Centre and one will be able to touch
    • gives the leading personalities of the Centre — and the other human beings, of course,
    • follow these leaders — their characteristic stamp. The human beings of the Centre 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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 3
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • characteristic of the civilization of the Central-European countries in contrast to the Western
    • twentieth century, whereas Goethe wrote his
    • at the end of the eighteenth century.
    • Thus at the end of the eighteenth century we have
    • Otherwise he would have fallen into the usual intellect of the nineteenth century. Goethe
    • As a human being of Central Europe, Schiller had
    • Kant had succumbed to this. I spoke about this recently
    • side. They live anyway, so to speak, in every significant Central-European individuality but in
    • of the impersonally intellectual. The nineteenth century developed it to
    • being with in natural science and the second half of the nineteenth century already began to try
    • of medieval Europe. Since the middle of the fifteenth century we have only had the possibility of
    • the eighteenth century there stood Goethe and Schiller. Schiller said to himself: I must pull
    • Goethe sensed something of the tragedy of Central European civilization — certainly not
    • become Goetheanists feel how, in the very nature of German Central Europe, this singular working
    • said yesterday that in Central European civilization the balance sought by later Scholasticism
    • Schiller. But, fundamentally, the whole of Central European civilization wavers in the whirlpool
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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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 4
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • is the special way in which, in the first half of the twentieth century,
    • civilized humanity began around the beginning of the fifteenth century. People today no longer
    • become since the beginning of the fifteenth century. People do not consider the completely
    • which can be attributed to this more recent time, one wishes to single out the most significant
    • eleventh, twelfth, thirteenth and fourteenth centuries of European development, it is possible to
    • intensity of the longing for knowledge that held sway before the middle of the fifteenth century.
    • since the middle of the fifteenth century. And even when we consider the great philosophers of
    • the first half of the nineteenth century, we are presented with ingenious elaborations of the
    • Then, in the second half of the nineteenth century,
    • the fifteenth century. All human beings, or at least those who strove for knowledge, had some
    • divine-spiritual. Later on there developed in the central regions of the earth that which came
    • bloodline, his descent, was. the outer sign that this was how it should be. There could be no
    • already in Greece but then particularly also in Rome, by which Central Europeans were beginning
    • century was 1,400 million but that as much work was being accomplished as though there were 2,000
    • me recently: 'yes, the new age has brought us machines, and with them urban life; we must take
    • done. They believe that one can shut out what the centuries have brought. That is nonsense! But
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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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 5
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • intellect which since the middle of the fifteenth century has constituted the soul-life of modern
    • where, as I related yesterday, there was still a nature-based economy. Central European
    • about, with its culmination in the nineteenth century, in which the Christ-impulse as something
    • life which then led to the modern theology of the nineteenth century which finally erased from
    • Jesus of the theologians of the nineteenth and the beginning of the twentieth century, who only
    • look at history from the eleventh to the fourteenth centuries. They developed out of the Church.
    • also experienced how in the course of the nineteenth century, under the philologizing of
    • human consciousness in the idealistic philosophy of Central Europe asserted itself, as it were,
    • nineteenth century when the idealistic philosophy of Central Europe was born. We see then how the
    • Western element expands in the second half of the nineteenth century; how, to a certain degree,
    • devastated state, of Central Europe is an external sign of a deep inner process which humanity
    • to revelation in the East, the nullity of the Centre and the rationality of the West, still
    • Centre were simply not there — of the great conflict that lies ahead between Japan and
    • the East and that which is as yet unborn in the West clash together through ignoring the Centre
    • — then the sense of 'I' which came to expression in the Centre is submerged in that chaos
    • idealistic philosophy of Central Europe. It has ceased to exist since the middle of the
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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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    • The New Spirituality and the Christ Experience of the Twentieth Century - 6
    • since the 15th century. I consciousness and individuality have emerged as
    • central to the life of soul along with intellectualism and the possibility
    • and the Christ Expereience of the Twentieth Century
    • this yesterday already — that the prophecies of those who see the most central matter of
    • culture of Middle Europe, as we have come to know it in recent weeks, will be wedged.
    • that ever since the Mystery of Golgotha, and particularly in recent centuries, all that can
    • the Christ-experience of the first half of the twentieth century will come in an unexpected way.
    • fifteenth century the constitution of people's souls has become quite different from what it was
    • nineteenth century and our own time, the soul-constitution of humanity as a whole has undergone a
    • last decades, ideas which have become familiar through nineteenth-century scientific development
    • modern science. We had occasion here recently to consider the scope of the various branches of
    • developing in recent centuries — and is so still today — this intellect creates a
    • recent times to account for the human being, we have, on the other side, claims of all kinds
    • political stupidity which has spread through the world in recent years! This folly slowly
    • gathered strength during recent centuries and then came to a climax in our own day. The great
    • crisis of the second decade of the twentieth century was ushered in when those who were supposed
    • organizing mankind according to the will of its individual nations. It was indeed in our recent
    • twentieth century had to give us a taste of the fact that there can be a man, marvelled at by
    • of this century, this question will be more important than anything else or any other feelings
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  • Title: Abbreviated Title: Lecture I:
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    • grains (centre) of the successive years. What I draw here (right) are the
  • Title: Talk To Young People:
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    • since the turn of the century, the time which those who can see
    • belong at all to the 20th century; sometimes we feel we must have
    • certain spiritual beings have withdrawn, while others, whose central
    • century feel this in their unconscious, feel it inwardly, like an
    • subconsciously in him was what older people call “the adolescent
    • have also asked many young people about the “adolescent crises” some
    • century rebellion? Imagine! It was followed by the greatest amount of
    • narrow-mindedness and pedantry than at any time in the last century.
    • century find this sort of thing, if they are honest with themselves,
    • everything the centuries have piled up on us!
    • of the century there has been a completely new impulse entering our
    • described as the great task of the century, the spur to action of the
    • A century
    • the spirit, alive and luminous. But during the 19th century up into
    • perhaps prevent the youth movement of the 20th century from becoming
    • and pedantry will be infinitely greater in our century than that
    • which followed Rousseau. In all the many centuries before, there
    • proper citizens than in the 19th century; people in the earlier times
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • evolution, who transmuted this very central part of the Moon man to an
    • centre — (you may call him the Christ, if you wish), with Lucifer
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • peninsula from the European centre and the East a life-bearing
    • in the centre. One can then see, for instance, how pains were taken
    • Century European evolution had so progressed that
    • Centuries one could see that it had no special
    • Century, the wave of Latinism drew completely over
    • left, there has poured in what came from Central Europe and the
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • as I described yesterday, a type of humanity from Central Europe who
    • this whole great cosmic event of the descent of the Christ to Earth,
    • centre, the Ahrimanic and Luciferic beings at the sides. So that in
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • many centuries to speak of spiritual science or to be understood when
    • Him. And we must give back the truths to the cosmos from the centre
    • concentration of the entire human evolution preceding
    • distribution, a bringing again into movement, of what is concentrated
    • concentrated in the Christ we take out and distribute again in
    • cannot be united with that which blossoms, as if from a new centre,
    • individuals who felt this way was the sixth century Byzantine emperor
    • For a long time (five or six centuries)
    • wisdom. The later centuries of the Middle Ages worked for the most
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • however, in us human beings a connection between these two centres
    • link between these two centres in us does not actually come to our
    • centre. He came to a point where he asserted: ‘Yes,
    • as the centre from which, as shown yesterday, we can receive the
    • extraordinarily central phenomenon of earthly evolution must, however
    • century as
    • century.
    • century
    • century
    • century,
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • lies centuries earlier may be related later. Sometimes, too, facts
  • Title: World Downfall and Resurrection
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    • which shines over from the first centuries of Christendom
    • into the 9th century. The mental process, the whole life of
    • thought and idea in those first centuries of Christendom was
    • fundamental change occurred in the 4th century of our era. From
    • the middle of the 4th century onwards, the thinking of men
    • consciousness that was natural before the 4th century still
    • the 4th century of our era. It never occurred to men in those
    • 4th century and in men like John Scotus Erigena it flashed up
    • at the world had changed in the course of that century. And
    • mode of thinking of the first centuries of Christen' dom.
    • discussion and debate. But as the centuries took their course,
    • subsequent centuries. Think of the first verses of the Gospel
    • world. In the Christian mind after the 4th century, the
    • through the centuries and completely contradicts the
    • a fundamental change came about in the 4th century. In the early
    • Christian centuries, thought was based upon the knowledge of the
    • centuries of Christendom to teachings such as those now living
    • early centuries, even among men who were by no means learned
    • 9th century after Christ. None the less his books contain
    • Fathers of the first centuries of Christendom. Their
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  • Title: Lecture: Philosophy and Anthroposophy
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    • revealed. During the sixth century
    • in a characterization of philosophy as such does not centre round the fact
    • his technique of thinking, that became the standard of the central period
    • in the thirteenth century. When mention is made of this early
    • thirteenth century) to concern themselves with Aristotle. The first
    • were taken to accentuate the breach between faith on the one hand, which
    • but that the nervous system has its centre in the brain the Aristotelian
    • whose influence the nineteenth century has become entangled in a web from
    • meshes of which the philosophical thought of the nineteenth century has
    • thought of the nineteenth century; not only to the theory of knowledge, but
    • the matter was recorded during the nineteenth century. “The eye
    • philosophical thought of the nineteenth century, until the present day,
    • philosophical thinker of the nineteenth century, with whose views, however,
    • Aristotle. Vincent Knauer, who in the 'eighties was lecturer at the
    • “Science has superseded nineteenth-century materialism” appears
    • are in a centre where pure thought produces its own essential
    • “pictorial thought.” Consciousness is made to centre upon such
  • 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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    • PEDAGOGY OF THE WEST AND OF CENTRAL EUROPE: THE INNER ATTITUDE OF THE
    • someone in Central Europe today speaks of
    • concerned, for from the last third of the 19th century onwards the peoples
    • of Central Europe have taken their lead in such matters from the people of
    • ideas considered reasonable in Central Europe today, you would find their
    • heads of people who set the tone in spiritual matters in Central Europe.
    • this is the very thing that introduces into the higher centres of learning
    • however, the world-historical mission of the Central European peoples to
    • Central European this the peoples of the West will not be able to
    • to give the world from Central Europe which nobody else can give
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • role — are concentrated so to speak in the head. And
    • fully convinced that up to the 16th and 17th centuries traditions from the
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • or the central organ, conveying perception and mental imagery, and his
    • motor nerves, that apparently run from the central organ to the organs of
    • run from our periphery more towards the centre, and we also have nerves
    • that run from the centre to the ends of the organs of movement. But they
    • streaming through the sensory nerves to the centre for instance, undergoes
    • a break, as it were, at the centre, and has to jump across, without however
    • fifteenth century, thinks with his brain. Materialism is actually a
  • 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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    • that carries our ego on its descent from spirit worlds through birth into
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • several centuries, of course — is that man's blood is
    • bodies from the tenth or ninth centuries in order to discover that blood
    • to grow weak lay in the middle of the fifteenth century.
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • before. However, that embodiment in the 6th century before Christ was a
    • century before Christ — sitting of the Bodhisattva under
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • in the 6th century B.C., was a Bodhisattva.
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • proletarian masses. In the course of recent historical developments, the
    • More recently
    • of how Christianity endeavored for centuries to imbue humanity with a
    • Then came more recent
    • more in recent times and has laid the basis, more than anything else, for
    • of the last centuries human beings have turned away more and more from
    • spirituality. I recently emphasized here once again that one should not
    • has become increasingly naturalistic in recent times. Perhaps I already
    • said, much of recent art is formed on the basis of this way of thinking,
    • But recent times have turned ever more to naturalism, amounting to
    • emerging materialistic naturalism of recent times that has taken hold of
    • century has
    • century this
    • circles of humanity over the last centuries. One need only take account
    • respect. In recent years, for instance, German culture has frequently
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • to think of yourself as the centre of this eternally existing
    • in the sixteenth century.
    • only lives on in the centuries that follow him; what preceded
    • humanity over the last centuries is not meant as a
    • be one of the noblest, most magnificent works of art in the
    • buried for centuries under rubble and debris on Roman soil were
    • What precedes this time? We see, first of all, the centuries in
    • of Italy's development over the following centuries? Why did
    • line of ascent to the point where the most inward, the most
    • of the centuries that followed.
    • and others. Similarly, more recently, such an inwardly advanced
    • that revealed the Greek spirit. The centuries of the first
    • Raphael fully. We indicated recently how close he stood, in
  • Title: Leonardo's Spiritual Stature: Lecture
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    • making use of powers that were only to emerge in later centuries. --
    • centuries.
    • given the means available. Though in later centuries no human
    • even in the fifteenth century a remnant of this clairvoyance
    • they nonetheless felt united in the centre of their being with
    • the course of the centuries since the appearance of Copernicus,
    • natural science in the centuries since Leonardo's time. The
    • Humanity had first to become mature for this. The centuries
    • secrets of the universe. Born into the fifteenth century, he
    • fifteenth century could not bring to expression what Leonardo
  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • others, often simple people, we come upon accounts reminiscent
    • done its part over a period of centuries to estrange the human
  • Title: A Mongolian Legend
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    • Human evolution will evolve as a gradual ascent into the
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • mid-nineteenth century. In doing so, he established, so to say,
    • phenomena and facts of past centuries. This adaptability, this
    • the nineteenth century, he was able to hold his famous Goethe
    • possible in the last third of the nineteenth century, has now
    • this reason, he was unable to arrive at what recent spiritual
    • did, however, frequently touch upon results of recent spiritual
    • centuries both in the visual arts and in literature. He sought
    • he saw an instance of someone in the nineteenth century who
    • apparent at the source, in the ninth or the tenth century
    • eye as something so beautiful, so colossal, so magnificent that
    • backwards, drawing her after him, the whole magnificent figure
    • evidence that, in approaching the -twentieth century, the
  • Title: Imperialism: Lecture 1
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    • phenomenon recently, and discussed by those who are more or less
    • century — we must realize that they are the recent products of
    • centuries before the Christian era. We find imperialistic empires in
    • of recent times has changed so much that the true character of an
    • of people in general of the third to fourth century before the
    • eleventh and twelfth centuries in Europe the consciousness existed
    • gods, the “Holy Grail” has been lost and now, in Central
    • pastoral letter was written by a Central-European bishop —
    • twentieth century, since Chamberlain and his people coined the
    • go back to the second half of the seventeenth century, when that
    • revolution of the eighteenth century, but the French people today are
    • century what has been called the will of the people in the public
  • Title: Imperialism: Lecture 2
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    • Central European tribes of Germanic origin were united since the time
    • people of Central Europe were left with a striving in all directions,
    • exist in Central Europe. And in order to understand what happened in
    • Central Europe, history should not be studied based on abstract
    • beneath the surface. What was Russian tsarism in the 19th century in
    • central issue results in lack of power. A community can only be
    • century there were two opposing parties in the English parliament
    • half of the nineteenth century these names were seriously meant. The
    • name originated in Ireland. In the 17th, 18th century the papists
  • Title: Imperialism: Lecture 3
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    • incentive for achievement of complete national unity was brought
    • against French impertinence, caused the cool restraint of the central
    • imperialism, as for example in the 11th century when the
    • which arrived recently from Oslo. “One of our anthroposophical
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • exponentially in the last century, particularly the
    • 19th Century. It seems to me that among all the
    • phenomenology of recent times was established again by
    • fertile time for science in the 19th Century, much
    • know very well how in the 19th Century several
    • (19th) Century in relation to Goethe's concept of
    • nature on which so much of the 19th Century had been
    • science during the 19th century nearly always refers
    • the 19th Century how certain parties of science in a certain
    • it had developed in the course of the 19th Century,
    • previous (19th) century, I tried to copy the image
    • of the 19th Century. This happened in the following
    • particularly in the 19th Century and how people were
    • the 19th Century it occurred that everything the
    • 19th Century appearing in this un-Goethean atomic
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • Century, it could not be stated in this way — also for
    • if you admit to everything which has been presented by recent
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • we look back a few decades at people in central Europe, the
    • different experience, in central Europe, as it is today in the
    • second decade of the twentieth century, where we basically have
    • than what had been experienced for centuries. When one looks
    • fifties, sixties and seventies of the nineteenth century,
    • perhaps even later, which the central Europeans could have, it
    • nineteenth Century, which didn't lead to any kind of solution.
    • situation in the last third of the nineteenth century, in its
    • the second half of the twentieth century comes clearly before
    • viewpoints of the West, of central Europe and Eastern Europe.
    • no kind of centralised nervous system. For this reason, he
    • of the 19th Century, was outwitted during the second
    • third for central European philosophy because what was
    • we have the central European aspect.
    • central Europe, like Soloviev, then he will primarily have an
    • and wrestle in the centre with the problem of how to create a
    • Christian Centuries of the West.
    • humanity in the West, the centre and the East, we can see that
    • ways in the West, central Europe and the East, how they love
    • still be an inner condition of the soul. Now however, in recent
    • Maximum number of matches per file exceeded.
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • educators to the emerging, growing adolescent, to the child.
    • 19th century in the pedagogical sphere, presented by
    • and 12th Century for instance, are of a completely
    • middle of the 15th Century to the soul constitutions
    • of civilised humanity. Yes, up to the 20th century
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • treaty, a time in which value relationships in central and
    • search further, then one could — namely from central Europe —
    • lead to a significant, acceptable ascent which from then on and
    • quite honest about healing central European economic life, and said:
    • century, through which the soul constitution of civilised
    • these two streams became more and more common in recent times,
    • finds this connection at least in one of them. Recently a kind
    • central European population, they unfortunately also fell for
    • During 1917, by contrast, I tried to show individual central
    • concentration of what this school master Woodrow Wilson had
    • associations are different from those which in recent times
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • Towards the end of the previous century one had a certain
    • entire development of recent times and particularly apply to
    • in the course of the last centuries adapted to the outer
    • acknowledged in the first Christian centuries. We then see how
    • supersensible worlds. This is why I have always been reticent
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • of central Europeans, I actually had to do these lectures which
    • You are going to see that in the soul of central Europeans, in
    • differently in speech by central Europeans compared with the
    • place somewhere in the 15th Century. There are
    • is completely drawn to a single point, a central point to which
    • central point it is a spring of warmth, which streams with
    • experience the inward streaming towards a central point of
    • it is no longer valid for a decent scientist to believe in
  • Title: First Class, Vol. I: Lesson 1
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    • alt="The First Goetheanum" align="center" border="0"
    • But a center must exist from out of which this deepening
    • derives, and the Center can be seen by those who wish to be
    • throughout the centuries and millennia, but revealed in each
  • Title: First Class, Vol. I: Lesson 2
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    • possibility of really concentrating on spiritual striving and
    • after the first third of the fourth century had passed. And now
    • everything. And the dead thinking of the nineteenth century
    • unconscious. And he concentrates this agitation on the
    • south, from eastern, southern or central Europe. One must
    • concentrate on the will's unconscious impulses in order to see
  • Title: First Class, Vol. I: Lesson 3
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  • Title: First Class, Vol. I: Lesson 4
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    • this descent within the soul. That is why this verse is
  • Title: First Class, Vol. I: Lesson 5
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    • what is concentrated within the skin is an illusion; for man is
    • heavenly bodies who know that in every century, in every age,
  • Title: First Class, Vol. I: Lesson 6
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    • Here we have the first descent, climbing downward to the
    • learn about the next descent, into the water-element, through
    • remains in this descent. When we live in our remembrances, in
    • it is in this descent from thinking to perception where we
  • Title: First Class, Vol. I: Lesson 7
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    • Society to a marked degree in recent years. That it ceases is
    • This cosmic force is the one concentrated from below by gravity
    • thinking to be concentrated in the head, here [in the first
    • concentrated in the head. Feeling stays in the heart, where it
    • realize then how willing, concentrated in the head, is the
  • Title: First Class, Vol. I: Lesson 8
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    • Goetheanum be understood as the center of the anthroposophical
  • Title: First Class, Vol. I: Lesson 9
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    • to our souls. For this we must not concentrate on the elements,
    • rather must we concentrate on what pulls the planets that
  • Title: First Class, Vol. II: Lesson 10
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    • concentrated deeply on this reading, then we begin to hear in a
  • Title: First Class, Vol. II: Lesson 11
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    • respiratory and circulatory organs are concentrated. All
    • [red dots]. Man speaks his I from out of his center of his
    • of which we sense in us. When we concentrate in meditation on
    • Resound in heart's center
    • Resound in heart's center
    • Resound in heart's center.
    • center” —
    • gathered in the center is where the source of the love-forces
    • — “height”, “center”,
    • “limbs”, what strives from the center
    • Resound in heart's center
  • Title: First Class, Vol. II: Lesson 12
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    • name="graphics1" border="0" align="center" height="352" width="444"
    • Before the exercise begins, concentration in the soul
    • It is the ascent to the rank of the second hierarchy where
    • name="graphics2" border="0" align="center" height="352" width="444"
    • The ascent to the ranks of the Seraphim, Cherubim and
  • Title: First Class, Vol. II: Lesson 13
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    • souls how by concentrating on the field of thinking we could
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  • Title: First Class, Vol. II: Lesson 14
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    • egocentrically, but it says: “My life”:
    • name="graphics1" border="0" align="center" height="374" width="518"
  • Title: First Class, Vol. II: Lesson 15
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  • Title: First Class, Vol. II: Lesson 16
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    • what is generally expected of decent people in
    • concentrated in one point in space. But these cosmic forces
  • Title: First Class, Vol. II: Lesson 17
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    • name="graphics1" border="0" align="center" height="458" width="693"
    • name="graphics1" border="0" align="center" height="1145" width="553"
  • Title: First Class, Vol. II: Lesson 18
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    • name="graphics1" border="0" align="center" height="495" width="675"
    • name="graphics1" border="0" align="center" height="360" width="863"
  • Title: First Class, Vol. II: Lesson 19
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    • nineteenth century, where the souls who were selected to be
    • the fifteenth, sixteenth, seventeenth centuries, and which
    • nineteenth century.
    • nineteenth century.
    • centuries.
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • nineteenth century. And it was made known that this guidance
    • about three to four centuries. And when we consider the
    • Previously, again lasting for three to four centuries —
    • that is, from the last third of the nineteenth century back
    • through three to four centuries — was the reign of the
    • going further back we come to the centuries in which a kind of
    • anthroposophist. The responsibility for being a decent person
    • effervescent springs, to the shining sun, to the gleaming moon
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • alt="The First Goetheanum" align="center" border="0"
    • recently been abandoned by a human soul and spirit. We observe
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • Those members who have recently joined may only receive the
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • beautiful and magnificent in the outer world, remains dark and
    • true self-hood So we must realize that if we only concentrate
    • for centuries, and which is expressed in the dictum:
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • corporeality as beneficent fire. What brings the will to
    • expands to include the universe, which is only concentrated in
    • upward pointing triangle. Let us concentrate on this.
    • should concentrate on this line in order to sense the mantric
    • three lines must be strengthened by concentrating on these
    • concentrate on the force we normally use when we move a limb,
    • endeavor to concentrate to the extent that we will each
    • heart, in which the rhythm of our humanity is concentrated. We
    • at this point we must get used to concentrating on a line in
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • nineteenth century has been guiding human affairs - something
    • the 19th century. And since the seventies of the
    • nineteenth century we are again under the sign of Michael's
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • war catastrophe which has broken over mankind during recent
    • history of more recent times I need to address in my upcoming
    • during the last few centuries. Vehemently it was shown how the
    • middle of the 14th and 15th centuries up
    • (heliocentrism), remnants remained of a withdrawal from
    • Century. One still finds in some proletarian programs such
    • discourse at the centre of various forms of the social question
    • track. The nervous system and senses centralised in the head is
    • not centralised but exist beside one another and work freely
    • it is believed that the human organism is centralised, while it
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • senses are centralized, the head organisation.
    • not an complete centralisation of the organism. These three
    • exists, what the tissues could be and so on! Recently a book
    • nerve-systems the central circulation or rhythmic systems, so
    • recovery to take place. In various areas in central and eastern
    • Central Europe, it is clear the work needed for the bananas,
    • breathing and hart in the breast, concentrated, centralized in
    • can eventually be said: no healing in the central management of
    • Century took the trouble to show how impossible it is to make a
    • theoretical parliament or some unit assembled and centralized,
    • centralized government and administrations no longer remain in
    • broken out over many people in central and eastern Europe,
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • ruling class, as it has developed during the last century, the
    • 15th and 16th Centuries. What is the
    • the nineties of the nineteenth century fanatics appeared as if
    • arises, which is an incentive to make spirit something real out
    • of itself, in the world; an incentive to experience the spirit
    • 14th Century gradually became so blunt, weakened and
    • botched together to centralize the three systems in chaos so
    • member of the social organism must have its centre in the free
    • centre of the human individuality and the physical and
    • life. Against this works centralization which steers everything
    • century? Here we have the so-called empire state. In this
    • recently but where events prepared it, in the second half of
    • the 19th Century — into four councils, the
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • more recent times up to the present. More perhaps than most
    • shifts in the course of recent times — into social
    • the 15th, 16th Centuries. Only if one
    • the 15th Century entered later mankind, while what
    • newer time what was designated in the 18th Century
    • unfolding and is being limited, becomes changed by an adjacent
    • paralyzed by the adjacent system. All organic processes are
    • within, so that the other system adjacent to it develops and
    • own existence, that they both work adjacent to one another and
    • beginning of the century. However, people were sermonizing about
    • idea which has come about in the more recent history that the
    • defendants, instead of judges presented out of the centralised
    • Century. At the time of Plato, the divisions of the social
    • been split up. They all became concentrated and responsible to
    • Central and Eastern Europe, above all in Europe. You have the
    • towards Central Europe. How could the rest of the world
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • into the social mood of recent times which can seem like a
    • new; it only appears to be different in more recent times. The
    • recent times, by the human instincts and human subconscious
    • our more recent times is that humanity can no longer remain
    • people's focus in recent times only on to economic life, and
    • see, as technology and capitalism moved into our more recent
    • start of our more recent times, the bourgeois working class has
    • This decisive moment in the more recent historic development
    • Century and still continue in remnants later. Out of this
    • indecently climbed around trees from animalistic origins which
    • orientated in his point of view in more recent times. The
    • people at the transition into the more recent machine and
    • empty, the centrifugal spiritual force becomes paralysed and
    • have developed, somewhere rise as a centre, a real centre from
    • four to five Centuries. The social organism of earlier times
    • Just take a single fact, take the most recently appeared fact
    • recent times.
    • interests of the state in more recent times. This growing
    • recent times, people are gradually not thinking like this anymore.
    • state we must see as something which in recent times has grown
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • is more than half a century old. However, what has actually led
    • centuries. When we observe where this development of the last
    • centuries has led up to, then we can sum it up in the following
    • from the modern state through the influences of recent times.
    • the capitalistic world order particularly in the most recent
    • What can we now see as a central focus in the Proletarian
    • as the Proletarian progress? In the centre of this we see what
    • perhaps in recent times not been clearly spoken about, but
    • existence, which is lived through in recent times as an
    • refuge in the framework which has been created in recent times
    • inheritance what had been built up in the recent times out of
    • admit that a single centralized system exists in the human
    • centralised in itself, each has its own approach to the outer
    • just what has been striven against in recent times.
    • state life, and now is taken further. So we see that in recent
    • However, one might believe that things in recent times have
    • now in recent times, from what had happened before in the
    • the economic life has brought disaster into our recent times.
    • What has come out of the chaos of the recent world war due to
    • immobilises one. I have just recently had many an opportunity
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  • Title: Lecture: Richard Wagner and Mysticism
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    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • the nature of Mysticism. In the first centuries of Christendom the
    • Among all the ancient peoples there were Mystery-centres. These
    • centres were temples as well as institutes of learning and they
    • existed in Egypt, Chaldea, Greece and many other regions. As centres
    • maintained. Every ascent involves a descent and this implies that at a
    • is created by the ascent of the one and the descent of the other. Such
    • with the beginnings of Ego-consciousness; the central core of his
    • Central Europe. It seemed to them that the waters of the Rhine had
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • Spiritual Wisdom in the Early Christian Centuries
    • Spiritual Wisdom in the Early Christian Centuries
    • go back through the Middle Ages to the first Christian centuries we
    • the centuries when Greek philosophy came to flower in Plato and
    • the end of the fourth century A.D. I have often referred to one aspect
    • His descent to the earth — such were the questions which even at
    • But then we find that from the fifth century A.D. onwards, this old
    • philosopher is Plotinus, who lived in the third century A.D. Plotinus
    • by the time of the fourth century A.D. and which in the later
    • in regard to the outstanding figures of the early Christian centuries
    • four centuries of Christendom — for example, of the way in which
    • certain personalities in the first three or four centuries after the
    • lived at the beginning of the third century A.D. It is said that
    • century A.D.) only the first, elementary traces of this kind of
    • four centuries after the Mystery of Golgotha. With this wisdom men
    • also tried to understand the descent of the Christ into Jesus of
    • Christian centuries in regard to the super-sensible worlds. But
    • And then, on the soil of Italy at the beginning of the fourth century
    • School — which lasted beyond the third on into the fourth century
    • South of Europe during the first four centuries after the Mystery of
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  • Title: Community Building
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    • to build for it a home center of its own, which should be
    • recently suffered together, because this suffering was the
    • new birth until the time of the descent to the earthly life. In
    • Recently, after participating for weeks in meetings, both small
    • last Central Executive Committee achieved in a fundamental
    • in any case, not any more than I achieved in the central field
    • sense, as we have not understood in recent years, if we set
    • Movement. They will ruin every Central Executive Committee, no
    • wish that he should devote himself to the Central Executive
    • Central Executive Committee would express themselves in regard
    • Central Executive Committee. Personalities are not being
  • Title: Community Building
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    • have been made in recent years — influenced in part by
    • — undertook in the year 1913 to build a home center for
    • adjusted themselves in recent times to the need for finding
    • ritual, of its central place in the Movement for Religious
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • 15th century, very different from anything that went
    • which had its beginning in the 15th century, if we
    • the 15th century. Humankind has to undergo a major
    • century, particularly in this respect. We tend to take
    • the case, however, Before the middle of the 15th century
    • state, from the middle of the 15th century onwards,
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • These then spread further from a number of centres in
    • century, as I said on the last occasion, but it was in
    • preparation for centuries and indeed millennia before
    • recent times, assuming its true character in intellectual
    • freedom can be the central principle. The people of Asia,
    • century and even to this day consisted in the physical
    • 1st, 3rd and even the 10th and 11th centuries. Our
    • middle of the 15th century onwards the influence of the
    • religious communities. For many centuries the tradition
    • particularly in Central Europe even more austere.
    • 19th century particularly in Central Europe you really
    • have to say this: The bodies of people in Central Europe
    • Something quite special exists therefore for this Central
    • human evolution in more recent times. They have their own
    • half of the 19th century.
    • in Central Europe today walking over the graves of
    • emerging in the life of humankind today. Central
    • Western Europeans are far from understood by Central
    • Europeans fail to communicate, but Central and Western
    • age; it cannot hold true in Central Europe, and the
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • fundamentally speaking it is only now, in quite recent
    • particularly in Central Europe. It needs the point of
    • is really true that very recently a pastoral referred to
    • ideas until quite recent times. After all there existed
    • in Central Europe until 1806 an institution that in its
    • thinker, still had ideas in the 13th and 14th centuries
    • published as late as the 13th and 14th centuries unless
    • centuries, indeed millennia, they had known exactly what
    • recent years, but they have not succeeded very well with
    • As Central
    • themselves for centuries—he said something that was
    • young and German in the first half of the 19th century
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • clearly understand — making it the centre of both
    • got used to it over the centuries, indeed soon it will be
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • has come to Europe over the last three or four centuries,
    • the 20th century. It has a peculiarity that seems
    • more recent times given rise to an idea that is believed
    • second half of the 19th century, human beings will indeed
    • nonsense, and I also said so recently in a public
    • truth in recent centuries; on a purely emotional basis
    • where thoughts that ought to be concentrated are drawn
    • time. Thoughts that ought to be concentrated, for that is
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • here in recent times. Again and again the point has been
    • centuries. Basically it has entered into all areas that
    • European civilizations over the last centuries. I have
    • metabolism. It seemed to him to work towards the central
    • but an infant also experiences this concentration of
    • organic activity in the heart. Sensing this concentration
    • opposite to the concentration of activity in the heart.
    • for childishness is seen to be the descent of the spirit
    • to the recent issue of our Threefold Order journal. [
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • recent times are in error when they look for the
    • the opposite view over the last centuries.
    • someone is concentrating on his inner life and exactly by
    • centuries for the sake of human freedom.
    • century onwards have become standard in Western
    • beings who, from the middle of the 15th century onwards,
    • 15th century, and in their case it does apply. People
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • quite a recent development. The view is that science
    • already been made for a long time, for centuries —
    • centres. It was the task of initiates to regulate the way
    • purposes originating in the mystery centres, could be
    • mystery centres where honest work was being done had long
    • since been concentrating on guiding the transition from
    • the middle of the 15th century, when the fifth
    • is in any way connected with this centre of materialism.
    • Roman Catholicism in recent times contains much that is
    • and so forth. [ Note 58 ] I have recently
    • So we get a centralized state and within it two parts
    • the centres run by Mr Knapp [
    • I cannot help remembering that until recently there have
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • nerves and senses merely have their main concentration in
    • the part where the main concentration lies, i.e. the
    • Centre’.
    • of the 18th to the 19th century. That was the time of
    • life of Central Europe at that time, tremendous
    • concentrated entirely on that particular problem. There
    • world, on animal nature. Darwin presented a magnificent
    • century was unable to answer the question: ‘How do
    • be done at the present time. The Central European element
    • middle of this century. I shall speak to you about the
    • Christ appearing before the middle of the 20th century.
    • Tolstoy. There we see a concentrated form of something
    • grown senile and come to a final concentration once again
    • living in this century and on the other hand we must be
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • in human evolution have undergone in very recent times, compared to times
    • permitted to take the great disaster that has happened in recent years as
    • belongs to the first half of the 20th century, as I have mentioned a
    • recent times and the coming of this powerful technology has changed the
    • This change determined the course of events in recent years. Yet there
    • human technology which had evolved in most recent times had reached a
    • therefore, that in recent times human work has come to consist more in
    • 90 million by the Central Powers [Germany and Austria]. A large part of
    • particularly the most recent achievements of technologY, have been
    • and in the final instance this had to decide the issue. In very recent
    • like those we have seen in recent years. Human destiny actually depended
    • which we may expect during the first half of the 20th century, enters
    • entering into human evolution in the 20th century. In my first mystery
    • discussed at that recent public lecture. The 19th century has really been
    • century some people, certainly the more radical thinkers, did begin to
    • get an idea as to what was coming. The 19th century brought events which
    • 18th century. He was one of the 18th-century materialists who were the
    • forerunners of 19th-century materialism. His statement went as follows:
    • of the 19th-century idealists. Those idealistic thinkers pretended to
    • this world. The life that developed during the 18th century was largely
    • 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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    • century, during the first half of the 20th century, and
    • grown particularly strong over recent centuries, from the
    • beginning of the fifth post-Atlantean epoch. In a recent
    • centuries, however, the scientific spirit appeared on the
    • particularly in the 19th century — and found them
    • recent kind. It is no longer there. If modern theologians
    • eighties — of the last century I drew attention to
    • 19th century. He did not go as far as that 19th century
    • personal level, as it were. 19th century science
    • ideal. 19th century scientists said, and present-day
    • the centralized state in the figure of the King of Mixed
    • today, where the centralized state is supposed to
    • the 20th century.
    • this in a recent public lecture. [
    • matter? In the last three decades of the 19th century
    • century. The law will only come alive when human beings
    • Central Europe's King of Mixed Metals collapsed, and
    • concentrated on the great task. I feel it really has to
    • recent book. [ Note 81 ]
  • Title: Life Between Two Incarnations
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    • new. Follow the centuries, how the face of the earth is changed, torn



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