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• Title: Memória e Amor
  Matching lines:
  • destroyed by fire. In this lecture he speaks of the heritage brought
  • completamente destruído por um incêndio. Nesta palestra ele fala sobre a herança trazida da
  • publicada em alemão como Geistiger Zusammenhaenge in der Gestaltung des Menschlichen
  • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
  • 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.
  • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
  • Há, entretanto, um processo essencial – ou grupo de processos – relacionado a essa convivência interior com os seres das hierarquias superiores. Se, no mundo espiritual, percebêssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontraríamos. De fato saberíamos que vários seres estariam vivendo em nós, mas nunca nos tornaríamos plenamente conscientes de nós mesmos. Portanto, em nossa experiência entre a morte e um novo nascimento, há um ritmo. Consiste na alternância entre a contemplação interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antroposófica, e a atenuação dessa consciência. Fazemos o mesmo com o espiritual em nós, quando, na vida física, fechamos os olhos e ouvidos e vamos dormir. Nossa atenção, digamos, se afasta do mundo dos seres espirituais dentro de nós, e começamos a perceber a nós mesmos. Certamente, é como se estivéssemos fora de nós mesmos, mas sabemos que este ser fora de nós é o que somos. Assim, no mundo espiritual, percebemos alternadamente a nós mesmos e o mundo dos seres espirituais.
  • Esse processo rítmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na existência física terrena. Pode ser comparado com a inspiração e a expiração, e também com o sono e a vigília. Na existência física na Terra, ambos são processos rítmicos – ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, não se trata de saber algo de uma forma puramente abstrata, ou – devo acrescentar – para a satisfação de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a questão: o que acontece na vida terrena que se assemelha a uma faculdade de memória não possuída pelo homem em sua consciência comum, uma faculdade que pode ser possuída por seres das hierarquias, arcanjos? O que há na vida física que é como uma memória de se viver no mundo dos seres espirituais, ou como uma memória de se experimentar a si mesmo lá?
  • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
  • 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 issoâ€�. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
  • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
  • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
  • 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.
  • Estudem a criança até a troca de dentes. Notarão como o poder da lembrança, da memória, gradualmente se desdobra. Inicialmente, é bastante elementar. A criança possui certa memória, mas ela se torna uma força independente apenas no momento de troca da dentição, estando completa em seu desenvolvimento quando a criança está madura para a escola. Só a partir daí que podemos começar a edificar a memória. Antes disso, ao enfatizarmos a memória, tornamos a criança rígida e criamos uma condição de alma esclerótica para sua vida posterior. Quando lidamos com crianças antes da troca de dentes, trata-se de receberem as impressões do presente da maneira correta. É entre a troca da dentição e a puberdade que podemos empreender a edificação da memória.
  • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
  • Mas, meus queridos amigos, o fato é que quando passamos do mundo espiritual para o físico, passamos pelo grande esquecimento. Quem, com consciência comum, vê aqui, na força fraca e sombria da memória, o eco do que éramos como “euâ€� no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da memória, a pós-vibração do eu? Quem reconhece na formação plástica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, não é verdade que quem aprende a ouvir o discurso sem levar em consideração o significado, quem dá ouvidos ao que os tons expressam por sua própria natureza, tem uma sensação – principalmente se tiver inclinação artística – de que mais é revelado na fala e no canto do que a consciência comum percebe? Por que então transformamos a fala comum que temos aqui na Terra como uma faculdade utilitária – por que a transformamos em canção, despojando-a de sua função utilitária e fazendo-a expressar nosso próprio ser em declamação, em música? Por que a transformamos? O que estamos fazendo em tal caso?
  • Obtemos a ideia acertada disso se dissermos: antes de descerem à Terra vocês estavam no mundo espiritual e viviam lá, conforme descrito. O grande esquecimento veio. No que sua boca profere, do que sua alma se lembra, em como sua alma ama, vocês não reconhecem o eco do que eram no mundo espiritual. Na arte, entretanto, recuamos alguns passos da vida, por assim dizer, e nos aproximamos do que éramos em nossa vida pré-natal e do que seremos em nossa vida após a morte. E se formos capazes de reconhecer como a memória é um eco do que tínhamos na vida pré-terrena, e como o desdobramento do amor é a semente do que teremos após a morte; se por meio do conhecimento do espírito imaginarmos o passado e o futuro da existência humana, na arte invocamos ao presente – na medida do possível para o homem em sua organização física – invocamos o que nos une ao espírito.
  • Maximum number of matches per file exceeded.
• Title: Evil and Spiritual Science
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  • This can be designated as the fundamental question for the
  • described, conquering pain, conquering sentiment appeared as an
  • same answer in our time: Campbell, who described the
  • world, even though it is greatly widespread, can explain a
  • comes desire. Thus, the human soul in its life is involved in
  • willing and desiring, and so it stands before the possibility
  • “Microcosm” for example, amongst others, described
  • described here, and which is set out extensively in my book
  • evil, yes even upon imperfection in life, sets the hardest
  • corresponds to its destiny, primarily be concerned with itself,
  • our destiny must bind us to the sense world, until we
  • world description, which only wants to see the outermost
  • perspectives, because the desire of souls has become so strong,
  • the nineteenth century, despite its major progress in material
  • destruction can be overcome, so that what led to God and his
  • spirit world to die, should not enter into the destruction of
  • how a world view can become the inner destiny of a soul, how
  • destiny: for our time however, such a human destiny is
  • Whoever wants to know and describe the living,
  • the world. It was the destiny of mankind, to devote itself to
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • form in the lower parts. A blind-born person considers the description
  • of a seeing person for fantasies; the descriptions of those who perceive
  • as it appears to us as the soul-part of man. The astral body is designated
  • In a few decades these truths
  • sides of his physical head. Since the etheric body is the carrier of
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • we call the three worlds and only when we have described the characteristics
  • The physical world need not be described, for it is clearly known to everybody.
  • far as possible to the descriptive form.
  • been described as the etheric body and the astral body.
  • Man's spirit descended as far as the physical world and clothed itself,
  • There are other beings besides,
  • which goes out from the thing itself; the forms collide and destroy each
  • other. An untruth, a lie, does have a life-destroying, killing effect on
  • being. And when the men of ancient times designated the stars, the names
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • Yesterday I described the
  • from the sleeping condition. Theosophical books sometimes describe death
  • describe it as a life in purgatory. And old painter sometimes depicted
  • of the senses. In the case of suicides this will be most difficult of all,
  • compensated in Devachan. When the soul has laid aside its earthly desires,
  • we thus work for the next one. In my next lecture I will describe man's
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • a description of Devachan, that is to say, of man's experiences in that
  • The higher worlds can therefore only be described by comparisons.
  • pale reminiscence of this streaming life which pervades everything.
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • of a living body and destroy in life. At that time many people, and
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • the astral world. Such "astral shades" (specters) are often cited by
  • and his Ego return to the earthly sphere. The human germs arise, described
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • external life-destinies. The inclinations, the temperament, etc. of
  • transformed by the Ego is designated by the occultists with the Oriental
  • 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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  • forefathers, the peoples who lived on our continent descended from the
  • sunshine alternated. This may be found in the description of the Old
  • arbitrary). 4) From the occult standpoint, by taking the things described
  • that a rainbow could only arise after the descent of Atlantis and the
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • too is described with literal accuracy in Genesis, in the Six Days'
  • outward appearance of a very soft-bodied dragon (the designation of
  • amphibians, though their present-day descendants can in no way be compared
  • with them; for they are quite degenerate descendants. At that time there
  • assertion that man is descended from apes is like saying that the perfect
  • man descends from the imperfect one. They need not descend from one
  • and became the human being of to-day, whereas the other descended and
  • forth descendants without the aid of another being. These forces were
  • the first original source, from which everything descends. And man is
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • post-Atlantean epoch), the Aryan, descends from the most highly developed
  • may be considered as a last remnant of descending
  • Mercury" are the designations for the first and second half of the earth's
  • will change into higher ones. It is not a question of destroying any
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • go into the differences between these two modes of human thought we find important historical
  • Areopagite and of that which the oriental spoke of as something self-evident to him? This fades
  • penetrate as far as the 'I' despite the fact that he continually speaks of it and even, in some
  • Vernünftige Gedanken von Gott, der Welt und der Seele des Menschen, auch allen Dingen
  • feeling and willing; it has not yet descended to the level of thinking, feeling and willing. In
  • But for this we need the understanding support of the widest circles.
  • weeks later one would see how widespread was the thought that: 'The creation of a World
  • Über die Aufgabe des Geschiclztsschreibens
  • for the ideal of beauty, so history strives for a picture of human destiny in faithful truth,
  • The debate with the Greek is described in Karl Werner's book
  • Vernünftige Gedanken von Gott, der Welt und der Seele des Menschen, auch allen Dingen
  • not yet finished. On New Year's Eve 1922–3 it was destroyed by fire. Return
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • increasingly stronger and all the phenomena of life — of life in the broadest sense —
  • which, from our point of view, must have deep inner foundations. This must take shape despite the
  • All this, however, which can be described
  • element could be destroyed — North America freed itself and the political connection no
  • spiritual world. Everything in the spiritual development of modern times is designed towards
  • certain sects are of this nature, and the overwhelming majority of a very widespread sect that
  • desire not to call themselves to account concerning the real motives behind their actions. One
  • described, to human beings of the East are those beings that hold back the spiritual life from
  • spiritual side in the East and from the human side, as described, in the West. Thus we see here
  • Das Geheimnis des Lebens nach dem Tode
  • Individuelle Geistwesen und ihr Wirken in der Seek des Menschen,
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • described yesterday, who are dispersed there, and who take leading positions, particularly in
  • direction of perceiving, feeling and willing, is descended from what, as the Germanic element,
  • provides a foothold for beings of the kind I described yesterday,
  • — which makes it possible for such beings as I described yesterday to incarnate in these
  • soul in the way they are represented particularly in Darwin's descriptions and simply put an
  • of whom we have to speak here, is that through them those spiritual beings I described yesterday
  • described yesterday to assert themselves in the leaders of the people of Central Europe. But this
  • To describe these human beings
  • attacks of the spirits of the West which influenced their desires, their instincts, lived in
  • described it. One only needs to take
  • Rome now divides to a certain extent into three separate branches. It diverges and moves to the
  • can be felt when one speaks of revelations, of the descent of truths from the supersensible
  • Der Baugedanhe des Goetheanum
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • senses, to the world of instincts, of desires, he is given over to his bodily-physical nature and
  • taken up into personal desires
  • organism in a reforming way. One can only describe as an idealist, as it were, what ought to take
  • what is ingested is also finally destroyed. We cannot simply go on eating but must also excrete;
  • the substance we take in has to meet with destruction, has to be destroyed, and has then to leave
  • soon as it gets hold of the economic life in the uniform State, in the Mixed King, destroys that
  • intellect, of necessity works destructively in the fifth post-Atlantean epoch. In the present age
  • organism, works destructively. There is no other way. Let us therefore look on this economic life
  • as the side of the scales that would sink far down and therefore has to work destructively. But
  • the spiritual life, and uniform States like these must of necessity lead to destruction. And
  • destruction because the intellect is directed solely to the economic life.
  • (verständesmassiges Können)
  • in destruction. Schiller shrank back before the destruction. He stopped just at the point where
  • destruction would break in. People of today invent all sorts of social economic systems but are
  • this that they think up leads to destruction; leads definitely to destruction if it is not
  • element in relation to the destruction, the excretion, of the economic
  • is described in this sense in my
  • manage it, the economic life itself would cause it to circulate. Destruction would inevitably
  • destructive element which must, therefore, be continually counterbalanced by the constructive
  • economic life and thereby ward off its destruction. For the economic life, if it runs its own
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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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  • people to undertake the Crusades to Asia, to the Orient; especially when one bears in mind how
  • in the Crusades and brought it back to Europe — and after they had stilled this longing
  • through the Crusades, the Orient became effectively closed off. On the one hand, by what was
  • established by Peter the Great who destroyed the remains of the oriental constitution of soul on
  • as I described. The condition was thereby prepared in which we are now living, where it is up to
  • through birth. In the time of oriental wisdom, everything — despite the civilization which
  • by destiny to the leadership of the people. There could be no questioning this: whoever was
  • bloodline, his descent, was. the outer sign that this was how it should be. There could be no
  • Orient. I have described this from different aspects. In the Orient it was a matter of fathoming
  • entirely as a result of technology. I have already described this in different ways. I have
  • described how, according to the official census, world population at the end of the nineteenth
  • gains a life of its own and that, despite the fact that he brought it forth from the intellect,
  • naked intellect, out of the most desolate intellect, there has arisen the Lenin-Trotsky system
  • that is trying to build an economic life in Russia. Despite Lunacharsky,
  • towards the economic. The desire is, in a certain sense, to embody the intellect in the economic
  • bring forth everywhere destructive, demonic forces out of itself. It would not work because the
  • destructive beings
  • in social revolutions. These destructive social
  • today and which will — continue if things go on as now. And they will continue! Descent by
  • Things are described there of which they do not have the foggiest notion. The fact is of course
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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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  • who still had a remnant of the old clairvoyance. It could be described — the symbolism too
  • Mystery of Golgotha then reached posterity in the way I have described in my book
  • wave which had already taken root in Greece, as I have described to you, which had its source
  • event on the physical plane one cannot understand why it ought to be described in four different
  • from this or that view, since it must always be seen from different sides. I have often said that
  • disapproving is said, and dismisses everything else. And thus there arose the descriptions of
  • wanted to describe Jesus the man and believed that with that they could still remain within
  • theology, the Gospels have been destroyed — when these people have the cheek, it cannot be
  • if no spiritual comprehension is given to the Gospels they must radically destroy the Christian
  • makes known about the predestination of Czechoslovakia, because they have no idea of the
  • expression In the most frightful way in coming decades? What is its Meaning? On the one hand it
  • desire of spiritual science to prepare him for it. This is something of which one may not say
  • that it desires to, but that it must desire to!
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • I tried yesterday to describe to you something of
  • last decades, ideas which have become familiar through nineteenth-century scientific development
  • should now like to describe, although I have done so in different ways and at different times
  • then that he descended from spiritual heights; that he lived, before he entered into physical
  • feeling will increase in strength very rapidly. In the decades ahead it will intensify to the
  • could easily be added. Thus we see on all sides how man has lost insight into the true nature of
  • what I had to describe as a feeling that is surging up.
  • earth-planet, upon which the human being has to experience his present destiny, is the
  • Now we know from what is described in my
  • from the descriptions I have given in my
  • future, this feeling will arise: The children will feel that, despite all our intellectual
  • of destruction; and it is just out of everything that is loaded onto human souls as a result of
  • modern civilization that the feeling I have just described from another point of view will
  • This is what will come in the next decades: as though with outstretched arms — I mean this,
  • rising up from a fundamental experience. In the decades to come, even before we reach the middle
  • characterized, by sensing the discrepancy I described, by the schism weighing terribly heavily
  • All other solutions will lead only to destruction, to chaos. For all other solutions are based on
  • acquainted himself in his 'scientific conscientiousness' with what is described as the path into
  • they are therefore described as being experiences free of the body. Again, in his 'scientific
• Title: Abbreviated Title: Lecture I:
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  • which are called, from the aspect of the physical world, destructive
  • so-called destruction, at processes of dissolution, at what finally arises,
  • destroyed. I have shown that those processes which life brings forth in us
  • must be destroyed by the soul-spiritual if consciousness is to arise in the
  • something external, our soul-spiritual has to bring about destructive
  • processes in our nervous system, and these destructive processes mediate
  • of consciousness must come from destructive processes. And I have shown
  • that the most important process of destruction for the life of the human
  • the significance of the destructive processes which I have mentioned.
  • descendants, and so on. But if you study historical life you will say that
  • trace in the descendants anything identical with or even similar to the
  • destruction of what was once the fundamental character of the
  • destruction in the time between death and a new birth; and, when the
  • incarnations have been destroyed, the moment comes when we re-enter earthly
  • destruction. And new conditions, a new surrounding must be there, into
  • destroyed and annihilated. Consequently this idea of the destructive
  • moment of death, at this beholding of destruction; this beholding of the
  • destruction. Someone who has not lived with earthly conditions does not
  • understand their destruction and disintegration. Those people, however, who
  • bring about the destruction of what they were born into and to appear again
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• Title: Talk To Young People:
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  • even say that events in these last two decades have become even
  • divine forces concerned with the destiny of the earth. Then we will
  • describe it. Even though young people can say very little about it,
  • describe — please don't misunderstand the phrase — as filled with
  • by, decades even, and one could say the vessel was full and spilling
  • described as the great task of the century, the spur to action of the
  • descend more deeply into themselves, while giving up all their
  • of the shining sun, flames break forth. If we describe for modern
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • clear perceptions of waking life. And yet this Moon man resides in us,
  • as they have so far been described, a mineral Jupiter would arise and
  • this man the Spiritual-Scientific Man, despite its queer sound, who
  • But we feel that in us abides something that is the seed of the future
  • of this: All that is physical world on this earth will be destroyed,
  • will not merely pass into a state of sleep, but of destruction —
  • earth atom. To-day this resides no longer in the Saturn man, but in the
  • That is most undesirable,
  • course, when one tried to describe some complicated idea in so crass
  • and simple a form as above, but it is most desirable to ponder over the
  • in our Sun man resides that which we must convert into the Jupiterean
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • Spiritual Science their chief desire is to have an answer to their
  • existed in many, many shades and nuances, and these sought in their
  • despairing struggle towards an understanding, a real understanding of
  • the whole civilised world? What is it that struggles despairingly in
  • struggling with life, we see how desperately it strives to
  • was direct experience. This soul nature was destined to be radically
  • was; whereas over there where was the profoundest wisdom, the Mystery
  • of Golgotha arose. That is like a predestined harmony. Out of the
  • descendants of the old Celtic peoples, in the South the descendants
  • let us consider it still occupied by the descendants of the old Roman
  • there had been spread abroad what I have designated Latin knowledge,
  • truth. If the southern regions had remained populated by descendants
  • developing an ego-consciousness. Hence the descendants of ancient
  • been lost if the descendants of the primitive European population who
  • life, and show how Kant on the one hand desires to dethrone
  • those who were the descendants of the European peoples with the Life
  • could get no further with certain designations for cosmic or earthly
  • Elbe to the Atlantic Ocean and to the Apennines) to find designations
  • Europe. It would be interesting to consider what Charlemagne desired
  • saying works on in this part of European history, how the destiny of
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • possession of it, it comes about that something predestined for men
  • by the Jahve-Godhead does not take place. It was destined for man by
  • perhaps see more exactly what we are concerned with. I might describe
  • the beginning. It was designed for man by the evolving Jahve-Godhead
  • described should dip down into both the etheric body and the physical
  • described; for during the night we should see clearly all that we
  • consciousness in the way described we should approach things in quite
  • way we have described. Mankind had to be guided for a time through a
  • 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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  • something is being destroyed, is actually crumbling away. And what
  • inner feeling and life, of what spiritual science really desires. For
  • but in something which may be described as a copy of the
  • When you call to mind the Moon evolution as described in my Occult
  • part of the Old Moon time. To be sure, they were obliged to descend
  • descended upon our Earth naturally contained in their ranks this kind
  • in the activity which I have just described, by which man feels the
  • desire to be expressed by Socrates merely to impart knowledge of the
  • heard the Christ, but our descendants will also hear Him, and so we
  • desired.
  • to declare at the same time one's desire — at
  • perfecting in the new age of the condition which I described at the
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • Sun-evolution. What entered their destiny through their not having
  • notion that truth is imparted to him from two sides, that he attains
  • external through our inner nature. That has been destroyed for us
  • to describe as reality something which they are not otherwise
  • desires, this is within us; this to begin with, takes up nothing from
  • as the sum total of man's desire world, so that
  • in this whole unconsciousness of the desire world something of a
  • the intellect, of the conceptual with the desire world remains in the
  • desire world, which is actually an egotistic world belonging only to
  • visions. He experiences as Imaginations all that lives in his desire
  • world. In reality he only experiences his desire world; it shows
  • desire world of ours only the cosmos lives —
  • rise up from his desire world like a mirage conjure up for him a
  • of nothing but that down below where the fire of the lower desires
  • medium through his own desires and instincts succumbs to these
  • such Imaginations, as are from time to time described as marvellous
  • of willing and feeling hides the cosmos, and his intellectuality
  • hides his own inner self. (Diagram II. Man) (Pg. 17)
  • true occultist as we know has no other desire than to make valid that
  • suppose that such a man II had a desire of power, and wished to make
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • Moon, and use spatial conceptions to aid is that description, we
  • could be separated and then belongs to us we describe purely in the
  • clearly to be seen the desire to work oneself out of space and time.
  • the angels on the Old Moon for they had no desire to distribute red
  • to possess. What we desire to possess we take away from this world
  • desolation and emptiness of mind.
  • one wished to describe this. How could one do it better than by
  • indeed uniquely contained what I have described as a feeling that
  • describes the simplest incident of the plucking of a rose. For into
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • I desire by this example to say that it
  • are really desiring, inasmuch as we say, ‘We will
  • Yesterday we spoke of how desire enters into sense-perception; now we
• Title: World Downfall and Resurrection
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  • was rife on such subjects as predestination. This is an
  • back again to them. The Gods desire the blood for themselves.
  • have not proceeded from the Gods who desire the blood for
  • centuries of Christendom. All that I have been describing was
  • Crusades. Men set out to find the Christ in His grave in
  • world downfall will become more and more widespread.
  • that is described in the first three sections of the work has
  • Truly it is a strange destiny of men that living in the
  • doomed. Then came the Crusades — achieving nothing
  • to have been sought in the Spirit. And when the Crusades
• Title: Lecture: Philosophy and Anthroposophy
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  • be an amateurish procedure. In a short description of the evolution of
  • press on far enough to destroy the force of illusion, we become aware that
  • natural scientist reaches an outer world which illudes his inner life. The
  • not describe at length the characteristics of the various Greek
  • thought. The reader will find a description of this historical transition
  • by his own ideas and conceptions. We could not describe Kant's fundamental
  • It was Helmholtz in particular who laid this down in the crudest manner as
  • in a picture. The only designation, therefore, we can find for the
  • split which I have described as occurring in the spiritual development of
  • those limits which were imposed upon knowledge in the way described
  • something is determined independently of all experience) provides the very
  • coincides with reality.
  • us to assert, with the philosopher Descartes: “I think, therefore I
  • experienced within pure thought provides our consciousness with a content
  • consciousness takes its place, whose activity in its widest range is
  • description of these processes will be found in my book, among others,
• Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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  • what is the real cause for mankind having fallen into the widespread misery
  • through his predetermined karma, the laws of destiny. This must follow from
  • It must never be the result of an elementary school curriculum designed to
  • who have designed our education. People accustomed to thinking
  • private person but not as a teacher — then he deserves
  • nature, that it should be built up in the widest sense on a knowledge of
  • proper sort of inward modesty, this sense that we ourselves are still in
  • the spirit I have just described, and now you take your way back down
  • and noble and not foolish doubts, such as I have described, you will draw
  • is really enough. For everything that we acquire in the way described, with
  • in the widest sense. We cannot have the same class twice over and send out
  • founded on a deeper grasp of life, as we have just described.
  • then to shift over to a humorous vein as we proceed with our description,
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • woman reaches higher, that of a man descends deeper into the bass. This
  • provides us with a certain enthusiasm. If we are dealing with the formative
  • have taken it in often in the form I now frequently describe as the art of
  • describing the art of recitation I say that these things cannot be grasped
  • after death. But we need to describe things the way I do in lectures on
  • I first described, whose outer expression is the change of teeth, and in
  • descending stream. The one has the appearance of an attack, the other,
  • from the pleasure it affords man. The world includes this element in order
  • the ancient mysteries would always have used animal forms to describe what
  • beyond it on all sides. There we find another such battlefield. Here the
  • wire, by which we constrain something that tends to destroy us from within,
  • himself, then you have controlled the line that would work destructively
  • and its effect is no longer destructive. If you begin by having the
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • it is exactly the opposite process of the one I have just described. The
  • who has ever studied musical memory — and despite the
  • man more in the style in which Goethe describes the theory of colour, we
  • to describe it by saying that the sound is mixed with something that 'dulls
  • enters into us in the way I described in a previous talk. Speech, coming
• 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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  • can describe this process from one aspect. However, one can also do it the
  • two-sided description of one and the same fact. Indeed, we gain a true
  • from different sides and then combining the different aspects to one
  • melody in a single tone. You must characterise it from different sides.
  • — the ego, which in a way descended at birth, streams,
  • described when we say: is being absorbed: for what lies in the outer world
  • which can be seen really and concretely as I have described it.
  • into the human organism as I have just described it; this process of the
  • for a character if the personality you describe is deserving hatred. Such a
  • altitudes on earth, or by introducing anything into our teaching of
  • in the wonderful vibrations, which we describe as vibrations of light, a
  • described yesterday, can transform it in meditative recollection into
  • that carries our ego on its descent from spirit worlds through birth into
  • can receive the descending human being in accordance with his ego. And for
  • witness to the fact — strides with his heels. All these
  • child lovingly. These ways, which I have tried here to describe to you, are
  • attitudes and feelings. For it would be quite the wrong method if, for
  • pedagogy, and this despite the great interest taken by many people. The
  • dilettante tirades through a deeper understanding of the human being. Even
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • forth from your being when you do the sort of exercises I describe in
  • and the speaker usually includes himself among these —
  • not despised. That is the fallacy of many religious denominations, that
  • they despise material existence instead of understanding it and looking for
  • have described. We build up our constitution with the earth's help. Then,
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • to descend into a physical body. It can only incarnate down to the etheric
  • Buddha descended into the infant Jesus. He expresses it in such a way that
  • he says: When the child was born in Bethlehem, a host of angels descended
  • Zarathustra ego to the Nazarene Jesus is described by Luke in the story of
  • besides this one. The other parents, however, had other children, four boys
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • descended to a fleshly embodiment, this Buddha, but only to such in the
  • individuality that descends to the embodiment in the physical body, that is
  • man develops more and more upward. This process is described in,
  • described in the Gospel of Luke, in the angelic host that is the
  • Then we have described how there is a second
  • of Matthew the individuality is to be described, which was especially
  • stream of Zarathustrism to Christianity. Therefore it is also described
  • that this boy descended from the Solomonic-royal line of the house of
  • David, while the Jesus of Luke's gospel descended from the Nathanian line
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • widespread human suffering. The correspondence to our own times
  • toward humanity's future destination. However, we
  • future destination in any other way than by extending our interests ever
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • add: in a certain respect the gods of Homer, described by him
  • descriptions of the Bible. One would like to say, Raphael not
  • Raphael is intimately connected, the age that coincides with
  • humanity. What precedes Greek culture, which is concurrent in a
  • watershed of mankind's development. What precedes him is in a
  • describes a peculiar
  • warrior. The writer describes how he rides on horseback through
  • all in his way. But the description is such that the writer
  • Savonarola or his like-minded comrades would have called
  • desire for splendour and lust for power. Raphael becomes the
  • we see the essential being of Man descend, that in truth can
  • despite the conditions that prevailed around him, he holds
  • What precedes this time? We see, first of all, the centuries in
  • fire does not meet us as a consuming fire, destructive of
  • Raphael's emergence from ancient times, he only modestly
  • in the widest circles people were unable to immerse themselves
  • sense; a living-on of a kind described in lectures that have
  • or been destroyed, Raphael will still live on. For, with him
• Title: Leonardo's Spiritual Stature: Lecture
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  • align="left" border="0" alt="Letter A designed by Rudolf Steiner"
  • — it cannot be described otherwise — only more or
  • painting, an indescribable magic emanates from it. In spite of
  • radiates from the picture could not be entirely destroyed.
  • comparing it with the oldest engravings, the oldest
  • the details as described. Then something in particular began to
  • to sixteen years. Yet much else transpired besides. To further
  • horse. It was destroyed when the French invaded Milan in the
  • needs to proceed from a certain viewpoint. Despite the fact
  • how Leonardo describes in what manner horses are to be depicted
  • yearning for conscience in Leonard's soul, the desire,
  • falls from various sides, with the eleven other disciples we
  • intended, and finally despaired of the possibility of carrying
  • What sort of age is this? It is the age that precedes the
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • wanderings, to be a trustworthy comrade throughout -- offering comradeship, and
  • spiritual research often described by me must follow
  • essential nature of the fairy tale itself is destroyed through
  • that they destroy the immediate living impression
  • one were to destroy the blossom of a plant, if one intrudes
  • the soul's profoundest experiences, did not resort
  • fairy tales that explanations cannot ultimately destroy their
  • tremendous destiny uplifting it, while overwhelming the
  • destiny, but such that we can say: The entanglements, the
  • in a particular destiny, as this is presented to us.
  • — at the mercy of certain blows of destiny. In being
  • destiny as a result of particular inner experiences. We sense
  • we have a different feeling than the one just described, since
  • organism. What the food undergoes initially evades human
  • described for penetrating the spiritual worlds, at a
  • world in which it unconsciously resides during sleep and
  • be designated the battle of the solitary soul seeking its
  • despite knowing nothing of it — through all that the soul
  • described. Nothing of this experience enters the
  • described here far more directly than is the case today
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• Title: A Mongolian Legend
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  • wanderings, to be a trustworthy comrade throughout -- offering comradeship, and
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • Des Knabens Wunderhorn [1806] [The Boy's Magic Horn].
  • development of German cultural life during the decades of the
  • These were decades of struggle in German cultural life, decades
  • that breaks through. One accepts his style despite its
  • Despite a refined style in everything he produced, Herman Grimm
  • course, since with Herman Grimm nothing intrudes that can
  • oldest times to which he wished to return, up to his own
  • those beings described as immortal gods. And Herman Grimm
  • research describes in looking to the lofty, purely spiritual
  • particularly in the oldest periods. Even someone like
  • Alcibiades [ca. 450-404 B.C.]
  • soul-deepening we have spoken of in describing the path the
  • was, for example, in a position to describe works of art in
  • nowadays. But if does describe matters in such a way that we
  • in describing the life of Michelangelo. The portrayal of the
  • unique description of the city of Florence. Herman Grimm places
  • up as a spiritual descendant of Goethe. With his Michelangelo
  • other matters, as it were. Besides personally acquainting
  • achieve satisfaction. He describes having taken up the material
  • Odysseus-soul, and so on. As a description of souls, this book
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• Title: Imperialism: Lecture 1
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  • official designation in England since the beginning of the twentieth
  • back to the oldest form of imperialism, we find it based on the king
  • describes the complete hierarchy, from the deacons, archdeacons,
  • — in Russian despotism, in tsarism. The way in which he was
  • development is from symbols to platitudes.
  • This is an objective description of the
  • platitudes. Between what is said and reality there is not even the
  • platitudes — to words which have been squeezed out, dried out,
  • imperialism, the ruling elements of which are empty platitudes:
  • anointed, now the empty platitudes. From majority decisions of course
  • reality behind the empty platitudes. But remnants remain. Just as
  • symbols and empty platitudes remain as remnants of the original
  • comes when everything smells very good. The empty platitudes are now
  • possessed by what smells good. The empty platitudes are now
  • names — although the names seldom describe the reality. It's
  • describe what is false.
  • What I have just described is something
  • platitudes, a space has come into being in which the spiritual
  • used. But not only in these expressions, but in everything described
  • originating in ancient times is destined to become platitude. Yes, in
• Title: Imperialism: Lecture 2
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  • platitudes. It is necessary, however, to realize that platitudes need
  • the old realities had not transformed themselves into platitudes,
  • become mere platitudes.
  • But the more things become platitudes, the
  • of platitudes which must, however, be recognized as such. Then the
  • platitudes; for to realize that they have become platitudes causes a
  • under their feet if such things have become platitudes. People love
  • still speak have become platitudes, and how the reality beneath these
  • platitudes is the economy, as I explained yesterday.
  • otherwise with platitudes, as I also explained yesterday. At that
  • and digestion. As long as we have not seen through the platitudes and
  • a talent for cultivating platitudes existed and on the other hand for
  • decades only became apparent when the present rulers appeared. The
  • surface in the previous decades, during which illusions were
  • platitudes, so that we have, especially in the English-speaking areas
  • fermentation side by side: the external, exoteric platitudes of
  • meanings. Thereby the symbols have become platitudes in symbolic
  • form, or symbols which are also platitudes in a different form. You
  • have therefore the external exoteric platitudes of public life,
  • platitudes in symbolic form. It is important that alongside the
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• Title: Imperialism: Lecture 3
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  • in the historical evolution of mankind. We find that in the oldest
  • described really existed. But if one only saw an image of the
  • attributes of the second stage, which I have described for you. Thus
  • predicate to a subject. In the oldest forms of human expression this
  • stage of platitudes. This stage of platitudes, as I characterized it
  • are wrong, because basically within the world of platitudes
  • platitudes in a manner that only had meaning for the first stage. In
  • highest law. The concept of rights, which includes the right of free
  • In the age of the platitudes, however,
  • described yesterday using the example of
  • can see how this definition consists of nothing but platitudes. He
  • to you about yesterday — the codex of platitudes:
  • Wilson says in this book about the German Empire after he describes
  • describes this with the following sentences: “The final
  • glory, praised from all sides, these remarks had been held up to
  • reality. And yesterday we showed how this [present] age of platitudes
  • anthroposophy is described. It is not described through definitions
  • from the most varied sides, and it is senseless to try and nail down
  • their instrument. It would go too far in this lecture to describe in
  • development. Whereas during the oldest, the first stage the Church
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• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • phenomenon which stops there and one can't condescend in a
  • have been overhauled. Despite that, I would like to sustain a
  • different sides may appear taking on this or that, adapting
  • Plants”, p. 86: “The idea of such laws for the design
  • narrow down descriptions of mutual relationships in sensory
  • descending stroke, in order to discover the foundation of the
• 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
  • Besides this is the endeavour to develop something out of
  • clarify the Apocalypse; besides his scientific world view he
  • with particular devotion; however, it only provides a number of
  • into a skeletal system which could as a result be descriptive.
  • can be fructified from both sides by these living sciences.
  • according to our present viewpoints, which lie decades behind
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • historic descriptions, of how souls' constitutions have changed
  • classroom, to be designed through education.
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • dear venerated guests! Besides the introductory words I want to
  • is in the background. Into this desolate situation was also
  • decades. Because this book strives to be completely realistic,
  • of thought, founded on decades of realistic observation of
  • European economic relationships — it is in the widest circles
  • you take a stand in opposition to such abstract attitudes,
  • are at work, and besides that a third member, where only those
  • desire, the broad outline of what they want at the time and
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • is destiny for humanity, is the fate of misfortune. Atheism is
  • is an illness! Not coming to Christ is a destiny, not reaching
  • have within them a Being who through their destiny will let
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • present in a modest way an example which could perhaps
  • Love, then the third step: Duty. Despite having to give the
  • activity. This is the impulse which one designates to the word
  • soul when this impulse is designated by the word
  • different between one word and another, and yet despite this
  • designate today as m, as a, as n and as s. The life of soul
  • wishes to describe the word “manas” I have to say:
  • all sides, this is how the Greek or even the Latin experienced
  • designations of things; however, this is no longer appropriate
• Title: First Class, Vol. I: Lesson 1
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  • description shine out before our soul's eye.
  • To which your heart desires
  • To which your heart desires
  • soul which provides the strength and the capacity to follow the
  • the second beast, which is connected to the desire to mock the
  • heart that is honest with itself today desires to go.
  • To which your heart desires
• Title: First Class, Vol. I: Lesson 2
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  • To which your heart desires
  • beast, the form of which was described thus:
  • After he has described the warning of the three beasts, he
  • Take one of the saddest - to the spirit saddest - occurrences
  • have often described to you, my dear friends, how the will lies
  • described.
• Title: First Class, Vol. I: Lesson 3
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  • feel on the threshold of the spiritual world as he strides past
  • in thought one approaches the description of the path that
  • their thoughts. And that includes all of you, else you wouldn't
  • held in the hand. The world, the world order itself, provides a
  • provides; in these times it is especially difficult to acquire
  • merely an imagined chair. The chair itself provides proof of
  • is just this splitting of the human being - I described it in
  • preference for semblance. I'll describe it as follows.
  • comforts. Well, this desire not to be deprived of life's
  • Selfhood as such hides from you;
  • and led by his own spiritual guides:
  • selfhood, one's own I, reveres the spiritual guides which
  • approach with the wind from all sides. We are invited to
  • remain in our meditation in what I have just described, it is
  • guides is only semblance.
  • Selfhood as such hides from you
  • Selfhood as such hides from you;
  • thinking everything is semblance. But when we descend into
  • Selfhood as such hides from you;
  • Selfhood as such hides from you;
• Title: First Class, Vol. I: Lesson 4
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  • despicable characters in Shakespeare's works? If I were to meet
  • were descending from the mountain into the valley with the
  • this descent within the soul. That is why this verse is
  • trochaic, beginning with a stressed syllable and descending to
  • Selfhood as such hides from you;
  • thoughts. And we descend from the peaks upon which the gods
  • these things, the desired goal will be achieved. For the
  • decades ago - have become if I didn't have the hand? It is
  • earth that, despite all its beauty and majesty that spreads
  • height and to see what surrounds the earth on all sides and
  • describes our humanity within a circle. Thus, something begins
  • drawing under, except that one specifically describes the
  • completely different. In one the gruesome description of the
  • Because we begin by describing the third beast, we must place
  • speaking, if the fact that this Esoteric School is desired in
• Title: First Class, Vol. I: Lesson 5
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  • submerged, and dreams are not what can directly describe the
  • a being of sufficiently developed consciousness were to descend
  • the cloak, is designated as b, and so on [within the yellow,
  • without knowing that this enticement exists within the desire
  • objection is due to the human desire for comfort, especially
  • lifetime, as we have described in the general anthroposophical
  • and cold play the role described above. But we are also warned
• Title: First Class, Vol. I: Lesson 6
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  • have what we designate as Earth, what we designate as Water,
  • what we designate as Air and what we designate as Warmth.
  • up to what we have always described with a dry, abstract
  • of descending to animality, but also of living on with a lamed
  • which we designate as thinking.
  • Read how the old instinctive clairvoyants described the
  • its own place - in the earth. They describe in detail how
  • I have described it, is related to his thinking.
  • Here we have the first descent, climbing downward to the
  • learn about the next descent, into the water-element, through
  • if we really descend consciously, becomes a wakening in
  • relationship more strongly. He descends less deeply into the
  • remains in this descent. When we live in our remembrances, in
  • it is in this descent from thinking to perception where we
  • descends to the kingdom of memories, the kingdom of airy
  • described happens. But this inner death of thinking, this death
  • in plant-like lameness; then the desire to oppose the coldness
  • senses is designated as light. Not only what works through the
  • Destructive greed for spirit then
  • Destructive greed for spirit then
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• Title: First Class, Vol. I: Lesson 7
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  • destructive in an occult movement. There must be no illusions
  • say - we will need to completely destroy from the roots up the
  • completely destroy from the roots up the most resisting, the
  • assuming he is prepared as described in the previous lessons -
  • reverse: a small amount of thinking and much widespread willing
  • And willing provides you with
  • And feeling provides you with
  • And willing provides you with
  • And willing provides you with
  • And feeling provides you with
  • again in a worthy way to what the wise guides of humanity raise
• Title: First Class, Vol. I: Lesson 8
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  • rather do the statutes describe what the Vorstand intends. And
  • made with my signature. I'm not going to do that - despite it
  • In time's destroying flow.
  • lived, these thoughts, when we had not yet descended to the
  • which the moribund thought-world is buried when we descend to
  • before we descended to this physical world a living thinking
  • true, living thinking in which we lived before descending to
  • sleeping in us. For we don't know how thought descends to our
  • sensory thinking and which builds the brain as man descends
  • descends into the limbs. When we see how thinking descends, we
  • are seeing thinking in the will [drawing: red descending from
  • Thinking descends from the head's forces;
  • Thinking descends from the head's forces;
  • Thinking descends from the head's forces;
• Title: First Class, Vol. I: Lesson 9
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  • In time's destructive flow.
  • desires to understand in the right way must do so inwardly.
  • [Certain essential words are underlined later, as described in
  • you have descended into your organism, reached the
  • know what thought is. You know now that thought, by descending
  • underlined], comrades, beings similar to us.
  • In time's destructive flow.
• Title: First Class, Vol. II: Lesson 10
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  • concerning whether or not someone is really destined by their
  • physical eye when it is observing. Plato himself described
  • interest we have done what I have just described, if we do it
  • case of the last verse, which in the way I have described
  • three verses in our souls in the way in which I have described
  • as I have described, then when the first line resounds, our
  • I lived and wandered before I descended to the
  • destiny arises before me, it arises before me from the other
• Title: First Class, Vol. II: Lesson 11
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  • was the best. Despite the serious illness which afflicted her
  • environmental conditions the person's destiny places him.
  • been predestined. For certain lines of every human being's
  • life path are uniquely predestined despite or perhaps because
  • often been described as the threefold human nature: the
  • angeloi in our descriptions of the
  • from all sides:
  • from all sides of the cosmos, also what the movements of the
  • It resounds majestically from all sides. That is what we must
  • Welten-Grundes-Mächte,
  • spiritual world exists. I am describing, my dear sisters and
• Title: First Class, Vol. II: Lesson 12
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  • In time's destructive flow?
  • Thus, coming from all sides of the distant universe:
  • an angel-being, as angelos, guides us from incarnation to
  • Desires to give you the ground of being.
  • Desires to give you the ground of being.
  • Desires to give you the ground of being.
  • wavy one – the descending rays. And while doing the
  • Then we hear again, resounding from all sides of the
  • as described in the mantras, then these things will be able to
  • not desecrate them inwardly, desecrate their force – that
  • In time's destructive flow?
  • Wirkt es durch des Raumes Weitensgtrahlung
  • In deines Lebens Werdestrom?
  • Weil du des Denkens Kraft
• Title: First Class, Vol. II: Lesson 13
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  • In time's destructive flow.
  • loud, we feel the speaking within and we can designate the
  • this point was described in the previous class
  • Desires to give you the ground of being.
  • described.
  • – where each one strides before the other [white legs].
  • Who is it then who provides us with the capacity for
  • did in respect to the other mantras which I described for the
  • The one who guides the cosmic forces
  • The one who guides the cosmic forces
  • Behold your destiny's spiritual trial
  • how destiny extends from earth-life to earth-life to
  • 1.) The one who guides the cosmic forces
  • Behold your destiny's spiritual trial.
  • is it about the limbs' active movement. I described it as a
  • our destiny basically lives in our breathing – the
  • The one who guides the cosmic forces
  • Behold your destiny's spiritual trial.
  • In time's destructive flow.
• Title: First Class, Vol. II: Lesson 14
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  • Nevertheless, from all sides the words resound as the
  • undertaken as it is carefully described in my book
  • Again, modestly, “as long as” is used.
  • Our I lives in what pervades us as warmth, as fire. In these
  • dialog in the right way, as has been described here, one must
  • being with the desire to carry the mineralized human being
• Title: First Class, Vol. II: Lesson 15
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  • which rings out to human beings from all sides of cosmic
  • In time's destructive flow.
  • found in the sunlit shining world, despite it's grandeur and
  • Second is water, which provides us with formative
  • realm of spirit, and realize our Self from both sides of
  • In time's destructive flow.
• Title: First Class, Vol. II: Lesson 16
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  • In time's destructive flow.
  • esotericism, could in any way despise this world that speaks
  • We must never despise the grandeur and awesome
  • space, at the interweaving of time, that despite all the
  • But warmth, which is also an element, pervades
  • by the hierarchies — come from all sides: first
  • words, trumpet-like, powerful, majestic, from all sides of
  • In time's destructive flow.
• Title: First Class, Vol. II: Lesson 17
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  • In time's destructive flow.
  • despite all its greatness in comparison to the earth, it is a
  • closed our spirit-eyes and we saw nothing for a moment, despite
• Title: First Class, Vol. II: Lesson 18
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  • In time's destructive flow.
  • multitudes of these beings, Angeloi, Archangeloi, Archai, turn to
  • serving multitudes of the third hierarchy.
  • We view the multitudes of the second hierarchy in
  • In time's destructive flow.
• Title: First Class, Vol. II: Lesson 19
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  • In time's destructive flow.
  • was led by Michael and his companions in the way described
  • these Class Lessons, it will be Michael's will to describe
  • In time's destructive flow.
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • (verses) used are the same as in Volume One, the descriptions
  • which cannot exactly be described as having been
  • coincides with the great international, cosmopolitan impulses
  • In time's destructive flow.
  • us, then we feel the desire to go into the springs from which
  • esoteric path will be described in Michael-words here in this
  • School. It will be described in such a way that everyone can
  • desire arises to direct one's attention to the sources of human
  • existence: O man, know thyself! Yes, this desire must awaken.
  • humanity; it is not by despising the earthworm, the stars
  • glittering in space, not by despising them as outer sensible
  • far distance. From here on, the esoteric path will be described
  • To which your heart desires
  • In time's destructive flow.
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • Despite the fact that a number of new members of this Esoteric
  • the verses from other members in the manner I will describe
  • In time's destructive flow.
  • world, feels the desire to leave the majestic, illustrious
  • To which your heart desires to reach
  • To which your heart desires to reach
  • living before it descended from the divine-spiritual world by
  • it descended into a human body; but it died by descending. And
  • of the living thinking we had before descending into earthly
  • to this mantric verse, and what he now once again describes, in
  • Selfhood being, that is, our true, real being, hides itself in
  • Selfhood as such hides from you;
  • In time's destructive flow.
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • which I will describe at the end of this lesson.
  • In time's destructive flow.
  • dear sisters and brothers, the description of the path to
  • Only when we descend into the will do we feel being streaming
  • descends into the will, and we feel the cosmic creating powers
  • Selfhood's being hides in you;
  • Selfhood's being hides in you;
  • Selfhood's being hides in you;
  • Selfhood's being hides in you;
  • In time's destructive flow.
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • end of this lesson. They should also describe the conditions
  • world. And we are exhorted from all sides, from all the Beings
  • all sides, from the east and the west, from the south and the
  • north, from above and below, may also today begin to describe
  • In time's destructive flow.
  • designer, it is our caregiver. And our feelings are of anxiety
  • serves to fill an empty space. Everything coincides with its
  • Then he guides us further on to the soul. Here he doesn't point
  • abstract form, how they rang out to us from all sides of
  • In time's destructive flow.
  • correct way as described — if they are received by others
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • to repeat every time the introduction which describes the
  • so in the manner I will describe at the end of the Lesson, and
  • In time's destroying flow.
  • dear sisters and brothers, in the description of the path of
  • Then it was described how we approach the Guardian little by
  • descended to physical-sensory existence. He showed us how our
  • before we descended into physical-sensory earthly
  • — as it has been described since ancient Mystery times
  • You must practice deep, inner, intimate modesty, always wanting
  • modest in the world, by abstaining from using the laws of the
  • life, with the feeling we had before we descended to earthly
  • physical existence. Then, when we have willingly descended into
  • the living willing which was in us before we descended to
  • before we descended to earthly existence. 
  • descend from thinking to feeling in memory when we let this
  • that thinks in us. When the light pervades us, it thinks in us.
  • world completely engulfs us, destructive spiritual exaltation
  • Destructive spirit exaltation
  • world-form, then spiritual exaltation destroys the true light
  • on the other side; powerless feeling, asleep, destroys the
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• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • In time's destroying flow.
  • dear sisters and brothers, the description of the spiritual
  • humanity. The description has led us thus far to show that we
  • so far in the description — when we have crossed over the
  • they were in before the human being had descended from the
  • descending. Light-enveloped warmth rising, warmth-enveloped
  • when we walk or stand, when our will pervades us. We must
  • provides you with
  • threshold will be described.
  • In time's destroying flow.
  • force necessary to experience what is described here. Only the
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • that includes the duties incumbent on each individual.
  • to give them, using the modality that I have just described. If
  • it and not sidestep it by declaring pure dedication to
  • In time's destroying flow.
  • now, now, my dear sisters and brothers, will be described what
  • that despite all its majesty, how the sun blazes and illumines,
  • despite all the beauty and greatness accessible to the senses,
  • we actually are. Now will be described how in the gloom that is
  • soul-spiritual world before we descended to this earthly life.
  • It was alive before we descended.
  • hides this when we are sleeping, as it hides life in general
  • In time's destroying flow.
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • decades, occupied because this question has not only become
  • similar which for many decades have appeared within meetings
  • the social demands are apparent in life itself. Despite all
  • efforts, penetrating thoughts, despite the best will being
  • shown in the last decades which have been instilled in
  • not from one sided party views in the last decades, those would
  • social question for decades. If you hear about people who
  • desire to find a solution for the social question out of this
  • about his personal thoughts, desires and experiences seem
  • in human evolution. Its arrival coincides with certain steps in
  • still present, even in the last decades of the 19th
  • labour as goods. Humanity will only realize what hides behind
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • into the modern community. Besides this claim for human
  • general statement and in a way, make it desirable for the
  • thought and experience, a healthy will and desire in relation
  • spiritual system with the crudest system, and the materialistic
  • crudest of systems in the human organism. What then, if you
  • next thing would be to say the social organism divides into
  • too all-encompassing, which can be described as the actual
  • laws in the crudest system, the metabolic system.
  • specific destination. Compare the human labour involved in
  • modestly calculated, is three hundred times less. The work
  • narrower description of political, has its own laws and its own
  • today, include the following. Besides other foundations out of
  • in the widest sense which includes spiritual life, the practice
  • relations in a desirable way for the Proletariat.
  • threefoldness enters the social organism. The desire of the
  • modern socialist is certainly legitimate as a desire; what they
  • decades in humanity's evolution, it is actually the very
  • decades. This I would like to found and implement and prove in
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • last decades up to the present, has its particular thought
  • sides.
  • all sides into the thought habits of the bourgeois circle
  • developed over the last decades, a significant fact, one among
  • sides by fanatics who see themselves sometimes as good
  • grotesque by working around it from other sides. One could then
  • last decades, the economic powers which work in disharmony
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • which happens in the human soul as demands, as desires
  • distinguishable from the former, which we today describe as the
  • explored as the social organism, describable as the actual
  • the widest sense, legal- or political life which means state
  • exploring certain sides of human thinking, you can feel what I
  • newer time what was designated in the 18th Century
  • sphere. However, these associations would be designed out of the
  • from the most various sides about the law, it is obvious that
  • jurisdiction should have been there; when despite the language
  • healthy social organism, excludes people from the social
  • relationships of the last decades know how to judge the
  • perhaps decades from now, would not be possible any more.
  • course of events and in destiny which various members of
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • last decades.
  • depended on Middle Age superstitions to desire the creation of
  • through their purely outward existence, predestined to take
  • but one needs to be transported through one's destiny by the
  • as an ideology, and so the soul becomes desolate, remains
  • also in relation to the desired formation of the social
  • the widest sense. If the spiritual life member should be
  • if, despite economic life, there would exist a foundation which
  • organism viable which is destined to determine the economic
  • experienced it as a destiny, knows, how often they have
  • Whoever has seen over the last decades how the social question
  • widespread.
  • who through the decades can look back, know about all that had
  • We have the desire for our human dignity to be scientifically
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • There were a number of people who we can best describe by
  • that despite various things having been accomplished in both
  • contrast to that, for long decades the Proletariat have, in the
  • for. Don't we hear it from all possible sides — from the
  • Now, it has often been said and illuminated in the widest
  • Proletarian had the desire to conquer, to take it as his
  • describe; there are even claims from the common people's world
  • — I can't describe it in detail, it would take too long
  • which includes the satisfaction of needs of one person to
  • goods. From both sides, nothing other than the actualized white
  • also in the design utilisation of the production, circulation
  • sides: the life of rights and the economic life, the ideal of a
  • paralyses the real spiritual life and besides that, leads to
  • image of the interests and desires which the leading circles
  • workers because they are not seen from both sides in the
  • from both sides and directed thus.
  • speak about understanding. The time has come where for decades
  • people would try, in the widest circles, to become aware of
  • about his destiny which he has struggled through with his own
  • then I see absolutely no healing in the coming decades.
• Title: Lecture: Richard Wagner and Mysticism
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  • again we find Mystics describing the nature and mode of their
  • world is designated as that of the ‘Music of the Spheres.’ It is a
  • destined place in evolution and he looked back to a far remote past
  • course of later evolution were destined to separate into three
  • is aware of desires and passions which rise up and die down again
  • destined to be thrust down. There is a law of which we learn in
  • 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
  • among the descendants of the Atlanteans was possessed in abundance by
  •  All that pervades the hills and vales,
  • to-day by having permeated the pure plant-body with desires, with the
  • permeating pure plant-substance with desire.
  • filled with the element of desire but as chaste and pure as the calyx
  • (religion, science, art) converge into one another and he desired to
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • I have described as knowledge through revelation and knowledge
  • His descent to the earth — such were the questions which even at
  • also tried to understand the descent of the Christ into Jesus of
  • to posterity. Just as in those times there was a widespread impulse to
  • destroy the ancient temples and altars — in short to obliterate
  • because strenuous efforts were made to destroy any teaching that
  • been preserved. Altars were destroyed, temples burnt to the ground and
  • doctrines of Rome, if his desire to restore the Initiation-training
  • destroy the heathen temples. Indeed he would have been willing to
  • restore the temple of the Jews at Jerusalem. His desire was to restore
• Title: Community Building
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  • encounters with others and describes how the 'reversed cultus' forms the
  • of a comprehensive movement which desires to manifest itself
  • which I had to choose for these two days, with the description
  • two decades during which we have been practicing Anthroposophy,
  • decades, that very much in the nature of a common experience of
  • destiny in common action and common aspiration has been shared
  • possible to begin today something which began two decades ago.
  • beloved Goetheanum been destroyed by fire.”
  • Anthroposophists for two decades have experienced together, and
  • our time as they desire to be laid hold of but cannot be within
  • tremendous values in destiny and karma, which are connected
  • moments something besides language of a community-building
  • by one who meets again in later life — when destiny so
  • five of the comrades of his youth or childhood, with whom he
  • had not been associated for decades, but with whom lie had
  • new birth until the time of the descent to the earthly life. In
  • descended to the earth, we experienced together a world which
  • attain in a certain sense what is given in this description. We
  • Spirituality descend above your place of work. For is it, then,
  • shall proceed further with my descriptions. Through such
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• Title: Community Building
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  • encounters with others and describes how the 'reversed cultus' forms the
  • present — which may be described by saying that a true
  • say — and we should have to designate the thing so in
  • designated by one who knows the spiritual world with
  • developed in the soul. This antidote is the profoundest inner
  • wrangling in such societies, as I have described this, grows
  • desire to hear such things as that a human being possesses not
  • more widespread strife and conflict.
  • paths, which I have partly described in the volume
  • destiny if one stands entirely alone. For one who is a true
  • the tolerance I have just described to you. Why should I be so
  • individual things that have been taken up, and the destiny of
  • these things becomes connected with the destiny of the
  • Anthroposophical Society, and the Society's destiny, in turn,
  • with the destiny of the spiritual-scientist. Then arises an
  • in the Society bearing the designation “For members
  • was greatly pleased with this description because it showed
  • that persons were present who observed what I greatly desire to
  • described to you in a positive way from the viewpoint of its
  • manner described today with the progress of the
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• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • and how these forces are trying to wrest human destiny from
  • powers who desire to guide humankind in the normal course
  • it. This provides the actual potential for the freedom of
  • includes the mineral kingdom. People tend to be
  • understand. All the time they want to describe their
  • with the purpose of undermining and destroying this
  • 03 ] who had made it his task to destroy our
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • and how these forces are trying to wrest human destiny from
  • has by and large descended from the human race that
  • the present day are in fact the descendants of the
  • and Asia, descendants of the ancient Atlantean race that
  • comes to expression in climatic conditions and provides a
  • different effect on the descendants of the Atlanteans
  • specifically predestined for the early stages of
  • characterize the descendants of the Atlanteans' earliest
  • descendants, that is ourselves, we have to say that the
  • alive. Thus you have on the one hand a tradition designed
  • of our soul from all sides. It is necessary that we come
  • especially aware of an ability to descend into the sphere
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • and how these forces are trying to wrest human destiny from
  • descended from cosmic heights and walked on the earth in
  • To describe
  • vision. For us the gods no longer descend to sit on
  • to do so for periods extending over decades.
  • repeatedly described what it meant, to people who were
  • for decades now has basically been to shake humanity out
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • and how these forces are trying to wrest human destiny from
  • specifically human, and all the aptitudes that exist
  • vow to destroy it.’ People do not fight us because
  • their origin of course in a desire for power that is
  • desiring power. It is easiest to get people into your
  • desire for power, has its real origins.
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • and how these forces are trying to wrest human destiny from
  • Today's meeting provides a further
  • philosophy, Marxist views are widespread today. They have
  • which are destroying the world. A view of history known
  • fundamental importance of the modes and relations of
  • rising from the modes and relations of
  • modes and relations of production are the Only reality on
  • proletarian circles about the view that the modes and
  • evolution as the product of the modes and relations of
  • years, for decades. This work must be seen as something
  • involved in a desperate struggle. People Will find that
  • basis that is the work of decades, or at least should
  • unintentional untruths are destructive in their effects.
  • instrument of destruction, and this in very real terms.
  • do not normally go in for tirades; it is not my habit to
  • widest sense must come to its senses and get rid of the
  • become entirely material unless there is a genuine desire
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • and how these forces are trying to wrest human destiny from
  • descriptions given of the human etheric and astral bodies
  • no reason at all to despise the things that materialism
  • by people who despise outer materiality, people who say:
  • inner experiences mysticism provides in its one-sideness
  • given up to our egotistical desires that allow themselves
  • gravity. It always includes the comment, however, that it
  • it depends on how kindly destiny deals with us—we
  • must not despise anything that is present in excess on
  • equilibrium. In the same way you should not despise
  • human beings descend from the spiritual world, that they
  • numskull Dessoir, [ Note
  • life. Numskulls like Dessoir cannot grasp this. For them,
  • perceive how the human spirit has descended as a ray of
  • for childishness is seen to be the descent of the spirit
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • and how these forces are trying to wrest human destiny from
  • science with their ordinary mental attitudes. They want
  • spiritualist full of platitudes? These are the things
  • different combinations of those two shades. Sometimes the
  • nothingness, as I have described on an earlier
  • up and cast down, when we want to despair over a word, or
  • destiny at work in what normally appears as a shadowy
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • and how these forces are trying to wrest human destiny from
  • descended to earth from the world where it had existed as
  • who who descended to earth to take up his abode among
  • widespread association of human beings in post-primeval
  • activity to descend as far as the earth, as it were.
  • individuals. The impulse to descend into the material
  • [of the Jesuits] to use their description of the material
  • descending completely and taking up its mission on earth.
  • of Roman Catholic origin. The desire to keep
  • the modern desire for scientific terminology, I would not
  • definition but can only lead to destruction. Concerning
  • provides a good demonstration of the extent to which
  • widespread societies now say: ‘We declare ourselves
  • instead one must assume that human beings desire to know
  • have been given before we descended from the spiritual
  • the elements that want to destroy our spiritual science.
  • designed to spread the most dreadful slander, and faked
  • soon as I tell you that one of them concludes with the
  • it much more widespread than you would think.
  • way I have described today. It would be more comfortable
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • and how these forces are trying to wrest human destiny from
  • hypothesis, if you like, that it provides the physical
  • things were the way I have just described. You only need
  • certainly was not the kind of description of the human
  • earth and had descended from a spiritual world into the
  • oriental culture I have described. The element that came
  • destiny of the people of the Middle developed in a way
  • of despair it has to find its way to the light.
  • onwards, and this includes that last flame of Eastern
  • today — and this includes anyone who is Asian
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • and how these forces are trying to wrest human destiny from
  • cannot fail to notice how much the whole fabric of the destiny of
  • whole situation, where the destiny fabric of human beings is concerned.
  • times human beings directed their destinies to such effect that when
  • course, human actions had caused the forces of destiny to be surrendered
  • by day and determine their destinies? Looking at these forces and the way
  • they influence human destiny we perceive the power that we have come to
  • involved in those, and this still held true when the Tartar hordes
  • implications of such a fact. So far I have merely described the outer
  • that the people of the past used those names to describe something real,
  • like those we have seen in recent years. Human destiny actually depended
  • conscious minds and there determines their destinies, human beings are
  • present-day thinking has led to a desire to militarize the economy and
  • forth, but there cannot be a state in which Christian attitudes play an
  • created. This mood will emerge more and more over the next few decades,
  • know what a human being is; I do not know what I am.’ Despondency
  • difficult to describe but will nevertheless come to be the new Christ
  • Then, we knew that nature spirits around us determined our destines, and
  • great need in the souls of people in the decades to come. This need in
  • the Christ has been destroyed by the theology of most recent times. Our
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• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • and how these forces are trying to wrest human destiny from
  • in which it can shape our destiny can provide what we
  • gravity of such inner questions of destiny. Being aware
  • thinking has destroyed the spirit of Christianity that
  • desires. In this respect, too, human beings are not free
  • personal element in it.’ Knowledge excludes the
  • sitting at a desk piled with books. Personal involvement
  • matter? In the last three decades of the 19th century
  • that immediately surrounds us on all sides. Principles
  • Anthroposophy that provides self-gratification and not in
  • go on wanting things like this they will destroy
• Title: Life Between Two Incarnations
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  • like to begin immediately by describing the life of man between death
  • of the descriptions that follow.
  • such as a smashing or other violence, destroys the form. The human
  • destroyed at death by its own law of physico-chemical substances, and
  • physical body has been described as the first, the life body as the
  • soul can this name, this designation "I" sound out. Never can another
  • when man awakes, the former two of the four limbs descend again and
  • forces and falls prey to destruction; on the other hand we have a
  • the limb has fallen asleep. Children who want to describe what kind of
  • pleasure and pain, of pleasures and desires, therefore these do not
  • satisfying the desires ceases, since the instrument for the
  • satisfaction of the desires, the physical body, is no longer available.
  • an ordinary desire, and for the sake of simplicity let us choose one of
  • a quite banal kind, for example the desire for a delicious dish. This
  • desire has its seat not in the physical but in the astral body.
  • Therefore, this desire is not discarded with the physical body; it
  • desire could be satisfied. If you have a knife to cut with, this is the
  • various desires are represented, which must now first be discarded or
  • satisfy his desires.
  • a period of abstinence for man, because he has to give up his desires
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• Title: Problems of Our Time: Lecture I
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  • These men — their destiny has overtaken them — but
  • fifteenth. New soul-qualities and attitudes arose in humanity
  • describe it as “a change in the attitude of the divine
  • destiny; but he has not always possessed a knowledge of it. How
  • demanded in education on various sides. To give but one
  • From my description in Knowledge of Higher Worlds you know that
  • crossing of the Threshold.” It is described there by
  • sides for the reorganization of social life may be useful, but
• Title: Problems of Our Time: Lecture II
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  • decades we have heard repeated in socialist circles holding the
  • the truths I have described regarding birth as a continuation
  • Greeks. Hellenism intrudes into our times luciferically.
• Title: Problems of Our Time: Lecture III
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  • consciousness. The great obstacle to be overcome is the desire
  • description, a sort of sketch of the process. We can say
  • cannot look back, as I have described, to the experiences of
  • Being lived, He Who had descended from cosmic heights in order
  • a sign of progress that men no longer desire to know anything
  • will be no remedy for the wounds of our times. What is designed
  • desolation if it had not received as a ferment — whether
  • dwellings of souls, though now deserted by them. In olden days
  • Now according to the principle of Archimedes, a body
  • same sense, too, we ought for decades to have perceived the
  • the economic life, all that provides the most important
  • desire to be clever: rather, as being associated with a serious
  • standing like shadows beside the great truths destined to
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • when the destiny of the individual is so closely bound up with
  • the destiny of mankind, only examples drawn from personal
  • we try to describe the genesis of all this in a few words,
  • vigour and mutually destructive force. The existence of such a
  • life's destiny not only to think about the masses or
  • realized. It has only developed fully in the last decades.
  • destiny and able to direct his forces with determination to the
  • that it includes management of branches of production and
  • describe to you in pictorial fashion. We are very proud
  • but hinted at what needs a comprehensive description to