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  • Title: Memria e Amor
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    • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
    • 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.
    • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
    • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. Lá, realmente sabemos o que está dentro de nós. É como se aqui na Terra não víssemos árvores nem nuvens lá fora, mas olhássemos principalmente para dentro de nós, dizendo: aqui está o pulmão, aqui está o coração, aqui está o estômago. No mundo espiritual contemplamos nosso próprio interior. Mas o que vemos é o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antroposófica como o mundo das hierarquias superiores. Esse é o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro – quando falo do todo é apenas figurativamente, mas é inteiramente verdade – às vezes cada um de nós se sente ser o mundo inteiro. E nos momentos mais importantes de nossa existência espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. É tão verdade que lá temos consciência de espíritos do mundo superior dentro de nós quanto é verdade que aqui na Terra não temos consciência de nosso interior: do fígado, dos pulmões e assim por diante. O que é mais característico é que, na experiência espiritual, toda nossa experiência física é invertida. Gradualmente, por meio do conhecimento da iniciação, aprendemos como isso deve ser entendido.
    • Descrevi esse estado de sono sob um determinado aspecto, a última vez que estive aqui. Agora quero acrescentar algo sobre os processos então mencionados. Eu sei que essas coisas são facilmente mal compreendidas. Repetidamente, ouve-se dizerem: “Da última vez, ele descreveu a experiência do homem entre dormir e acordar, e agora ele está nos contando algo diferente sobre isso”. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
    • 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.
    • 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.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem razão ao dizer: “Somente no alvorecer da beleza se avança para a terra do conhecimento”, que geralmente se encontra citado nos livros como “Somente através da porta da beleza se avança para a terra do conhecimento.” Se um artista comete um lapso, isso é passado para a posteridade. A leitura certa, é claro, é: “Somente no alvorecer da beleza se avança para a terra do conhecimento”. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, não há conhecimento que não seja intimamente relacionado à arte. É apenas o conhecimento ligado ao exterior, à utilidade, que aparenta não ter ligação com a arte. Mas esse conhecimento só pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na química ou na física se vai além – estou falando figurativamente, mas você sabe o que quero dizer – do que a mera retificação de cores implica, a ciência se torna arte. E quando o artístico é compreendido em sua natureza espiritual da maneira correta, ele gradualmente avança para o religioso. Arte, religião e ciência eram uma coisa só, e ainda é possível termos uma noção de sua origem comum. Isso alcançaremos apenas quando a civilização e o desenvolvimento humano retornarem ao espírito; quando levarmos a sério a relação existente entre o homem aqui, em sua existência física terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
  • Title: Evil and Spiritual Science
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    • called divine providence. How did a Stoic find himself then,
    • thought, then either God did not know the best possible world
    • further than Plotinus did into this, that is, in fact into the
    • nineteenth century a spirit before us, who only did not make a
    • did not draw, and died through suicide, and that is, a suicide
  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • methodical-didactic aspect.
    • them from within. In Kamaloca there is nothing which we did to others
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • methodical-didactic aspect.
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • methodical-didactic aspect.
    • human being of that time differs from modern man. The Atlantean's did
    • gradually entered further into the head. The ancient Atlantean did not
    • clairvoyance. They did not see things materially, as we see them to-day,
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • methodical-didactic aspect.
    • This installment did not
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • methodical-didactic aspect.
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • say for Western Europe, was of course at work before this and worked on afterwards, but it did
    • not manifest itself in such a significant way in the time before and after as it did here. If one
    • passed through births and deaths. But he did not see as such that inner feeling which lives in
    • which did not concentrate to such a point as that of the I-experience. Into what, then, did the
    • [and did so]
    • together than to consider it the work of a human mind, if my philosophy did not logically follow
    • Those individuals did not, of course, think in this
    • about the soul-life in the way Fichte did, who wanted to work out everything from the one point
    • just that people did not know that they were still living from this heritage of the ancient East.
    • ten such Waldorf schools and then others'. The world did not understand this, it had no money for
    • On the contrary, in the person of Christ, death itself, which God did not create, became the
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • consider body and soul; which outwardly did not use science for this but rather the external part
    • this. He had to take in everything he experienced in the West but did not absorb it as deeply as
    • the economic life without having economic thinking. For everything that the economy did in this
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • whole treatise arose out of the same European mood as did the French Revolution. The same thing
    • to Schiller that he did not want to treat the problem, this whole riddle, in such a
    • just at that point at which the personality is not lost. Thus, this did not become blue but, on a
    • human element and the social life, did simply present itself in such pictures. But he was allowed
    • remain within firm contours. He did not go off into wild fantasy or ecstasies. He gave himself a
    • between Schiller and Goethe. Schiller had to battle with the spirits of the West; he did not
    • yield to them but held back and did not fall into mere intellectuality. Goethe had to battle with
    • revolutionary government but that he did not take the matter very seriously.
    • of overcoming mere revelations. In Rome he did not become a Catholic but raised himself up to his
    • imaginations. But he stopped there, with just pictures. And Schiller did not become a
    • the shaping of the social organism. For this very reason the Greeks did not believe that their
    • reality in matters of the social sphere — just as they did not stop at imaginations but
    • important to look at. Why did Schiller and Goethe both stop at a certain point — the one on
    • cannot order modern economic life imaginatively, in the way that Goethe did in his
    • spirit did not arise, like a new comprehension of Christianity, then everything must go into
    • Grimm, who also did not know spiritual science, gave in a beautiful way, out of his sensitive
    • did not
    • did without standing on
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • impossible an event like this, resting as it did on an idealistic spiritual background, has
    • elaboration of the intellect. This, of course, did not happen all at once. The intellect was
    • world-being — and did, in fact, penetrate to its spirituality. Thus was knowledge
    • longing to experience something from the Orient — people did experience something of this
    • which were permeated by the divine-spiritual. People did there in the economic life what arose as
    • Western civilization. It arose in the West and spread to the Orient very late where it did not
    • establish itself at all in the same way as it did in occidental civilization. But that is a time
    • before him a cloud, or perhaps a river, or all kinds of vegetation and so on. He did not see in
    • that you were born, that you exist, is not what matters!' This did not interest him. It was the
    • patent. For, the economic life would grow above the human being's head if he did not show himself
    • equal to it, if he did not bring a spiritual insight with him to guide it. No one would associate
    • with someone who did not bring qualities that made him effective in the economic life and which
    • belong to an artistic pedagogy and didactics to be able to discern that one child is suited for
    • to it if I did not see all sorts of smoke-clouds rising. But I am really only pointing out what
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • remnants above all in these peoples. And Christ Jesus, too, did, after all, walk on the earth
    • From what source did this ancient oriental vision
    • mystics in the Middle Ages also spoke of the Christ, but they did not yet have the
    • Christ-experience. But they did have the old accounts concerning the Christ. And this rebellion
    • rejected the Christ-principle. It did not develop a Christology but a fighting doctrine for
    • But the people at the dawn of the Middle Ages did
    • arises an enormous new responsibility for pedagogy and didactics. There arises the fact that one
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • youth of today has been depicted again and again, particularly by poets; and if people did not
  • Title: Abbreviated Title: Lecture I:
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    • feelings and ideas. The children in turn did the same with their own
  • Title: Talk To Young People:
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    • not altogether what they are looking for. They feel that they did not
    • general stuck inside that young man,” and this he really did become
    • underneath did not rise to the surface. Rather than appear in
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • and he is not idle! How is he occupied? Well, he continues what he did
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • Golgotha. We are aware that not only did the Evangelists, out of a
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • that it was necessary for the Christ to go through what He did go
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • mankind. Think of Plato: he did not chisel things out in his soul as
    • ancient Rome they did not say to themselves: One man rules other men,
    • particular who came to him, he did all the things that are recorded
    • They did not yet feel the deeper nature of these teachings, but what
    • seemed enormously grand and splendid. Out of this atmosphere we can
    • infinitely deeper than modern philosophers — did
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • separation of the Old Moon from the Sun-evolution, did not take the
    • hierarchy of the Angels who, through what they had become, did not
    • experienced during the Moon-evolution, but did not, he now carries
    • own part what in that earlier time he did not share? What will be the
    • time they did not want to take the step of the union of the moon with
    • did not do, so now they contribute nothing to it.
    • however, during Earth-existence, they wish to do what they did not do
    • did not share in the step of the separation of the Moon from the Sun.
    • Otherwise it will fare with humanity as it did in the whole
    • who did not immediately offer resistance to spiritism, said to
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • And the wild young boy did
  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • and we must be clear that if we did not sketch it as a diagram, but
    • others, and what the others did to them. They did not become more
    • this endeavour than he was before. At least, he did not say before
    • did before. It may be softly whispered that discrepancies in such
  • Title: World Downfall and Resurrection
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    • Christ. What did such a mystery really signify to these men?
    • the Earth which also lives in the blood. They did not speak of
    • men did not look upon their existence as earthly, but as an
    • superstition because it did not come to pass. In the form in
    • which the early Christians held this belief it did actually
    • were expecting the downfall of the world. They did not yet
    • within the ‘Godhead at rest’ than did John Scotus
    • Mystery of Golgotha, but they did not believe that, to
    • is there, but it did not come to light in the Renaissance as a
  • Title: Lecture: Philosophy and Anthroposophy
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    • teachings of Aristotle did not expand to Western countries only, but also
  • 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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    • teaching has been good if you did not know to start with what you have
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • didactic-pedagogical way. But such things can only be understood if we know
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • thinking into the brain, if we make invisible eurythmy visible. If we did
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • doing so. He did it as an unconscious process. The capacity was in his
    • sufficient to rely on life. The blood did everything. Now it is essential
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • individuality. After this embodiment, the Bodhisattva Buddha did not have
    • We ask ourselves now, how did this flow into
    • its lawgiver commandments in which one did not appeal to one's own soul.
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • life did not take the form it does today — such that
    • to portray such a cultural life, then one has to do so as I did in
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • spiritual in the world — this did not exist in the same measure
    • did not exist in those older times. The human being beheld
    • did he raise himself to other spheres.
    • Florence. How did matters stand with Florence when Raphael
    • of Italy's development over the following centuries? Why did
    • ancient Greek paganism, capable of creating beautiful, splendid
    • Thus, did Herman Grimm express himself in beginning his
  • Title: Leonardo's Spiritual Stature: Lecture
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    • There was a time in which the monks of the cloister also did
    • a question can emerge for us: Did the one who once painted this
    • satisfied? Did he say to himself: You have achieved what lived
    • for him to remain fresh and in good health, as he did in the
    • to work in such a way that he did not merely study a single
    • who did not much like the slow pace with which the picture was
    • world, not for Judas, nor for Christ Jesus. He also did not
    • that did not finally come about. And the answer then results
    • permissible to assert that what he painted onto the wall did
    • it out, having to bequeath a picture which did not ultimately
    • the wall in Milan, even in his own time the picture did not
    • natural science achieved the most significant advances, it did
    • consciousness. Even for Leonardo himself, this did not come
    • did not prevent the greatest imaginable content of soul from
  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • the soul's profoundest experiences, did not resort
    • Goethe did in his
    • by the Sun. One day, however, it happened that he did go out by
    • did the arrow come down again and said: “That's how
    • the lark did not return at all. At that, the giants were so
    • giants. Nonetheless, they did not succeed in outwitting him; on
    • they did not adopt a spiritual scientific view —
    • did how to love fairy tales, collecting them, and appreciating
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • himself as a representative of Goethe's ethos. But he did
    • experience, did this re-arise for Goethe to become the product
    • science. He did not look further back than the Greek age. For
    • did, however, frequently touch upon results of recent spiritual
    • human beings did not yet incorporate themselves in physical
    • One reads these lines today the more wistfully, as it did
    • did Herman Grimm struggle with the material, precisely in the
    • details, and so forth — all that did not concern him. He
    • Did
    • How did he find the words to write, in his Homer book and other
    • why, for deeper reasons, Herman Grimm did not develop his
    • if I did not add in conclusion Herman Grimm's own words on the
    • smiled and was close beside her. She did not see whether he was
    • “She did not see whether he was naked, nor whether he was
    • “With what existential joy did this human being stand in
    • words: With what existential joy did Herman Grimm stand in
  • Title: Imperialism: Lecture 1
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    • did not exist for the people of the ancient orient. Everything
    • mere bureaucrats, but higher beings who accompanied him and did what
    • they did with the power of higher beings.
    • Ages did not worship Karl the Great and Otto I as gods, which was the
    • themselves gods. They didn't think it was a superstition, oh no,
  • Title: Imperialism: Lecture 2
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    • the underlying reality of economic life. But that talent did not
    • did they signify? The name Whigs was a cussword. When a Scottish
    • The Hohenzollerns didn't take such a long
  • Title: Imperialism: Lecture 3
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    • did it mean? It meant that he expressed himself in the age of
    • reasons for this, but if it didn't happen, nothing would have
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • nature, it didn't bring one to a whole. — One can imagine
    • What did Goethe mean by this? He meant — but hadn't
    • phenomena. He didn't go along with anything only being an
    • which he didn't arrive. Anthroposophy strives to allow the
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • and animals. Goethe didn't agree. He was of the opinion that
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • basically remained within the epistemological and didn't get to
    • nineteenth Century, which didn't lead to any kind of solution.
    • For him the Logos did not only have an abstract, logical
    • This is on the one side. Now how did Hegel develop this idea of
    • Century. Only in Central Europe did these concepts develop; in
    • will present them, like Haeckel in his genial way did it
    • it leads to a shadowed existence because it didn't manifest
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • through the founding of the Waldorf School did it become
    • it is also possible to carry out the pedagogical-didactic side
    • is what must be especially treasured in the pedagogic didactic
    • When we founded the Waldorf School we didn't have the
    • practice they are to some extent successful. We didn't have all
    • spiritual basis for the pedagogical and didactic aspects
    • didactic impulses.
    • the child in the fullest sense of the word, didn't really live
    • introduction for pedagogical and didactic skills, for the
    • Anthroposophy, the pedagogical didactic methods employed in
    • overcome, needs to be conquered in pedagogy and didactics in
    • as an artistic soul principle, something more pure and splendid
    • pedagogically-didactically, then those who have observed it
    • attributes to the pedagogical-didactic imponderables, when he
    • From the money the little boy had bought treats which he didn't
    • the child simply saw what the mother did each morning and felt
    • must be transformed in the pedagogic-didactic experience so the
    • this is the most important in pedagogical-didactic work. You
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • thoughts. We may say that in the time when people didn't think
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • course which didn't come out of my initiative. I'm least
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • Goetheanum regarding pedagogical didactic themes. This lecture
    • book and the mind, which understandably I didn't wish to
    • “manas” was spoken out. People didn't feel like we
    • something which had to be carried; one didn't feel as if you
  • Title: First Class, Vol. I: Lesson 2
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    • did not think about it any more. It was extinguished, just as a
    • thinking is a corpse. Where did the being live whose corpse
    • is dead. When did it live, and where?
    • pre-earthly existence. The Greeks felt that vitality, as did
  • Title: First Class, Vol. I: Lesson 4
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    • that is what I did in the last lesson, my dear friends, when I
    • decades ago - have become if I didn't have the hand? It is
    • the conception of my thinking also arose. If the tree didn't
  • Title: First Class, Vol. I: Lesson 7
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    • Oh, I didn't take the words seriously enough the first time; I
  • Title: First Class, Vol. I: Lesson 9
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    • for the first time you know what thought is. Before you didn't
  • Title: First Class, Vol. II: Lesson 10
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    • then we ask the question in all honesty: Why? Why did I absorb
    • shepherds in the fields did not merely gaze up at the
    • space. They did not see the constellations which physical eyes
  • Title: First Class, Vol. II: Lesson 11
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    • would not exist if the star-filled sky did not arch above us.
    • did not look up at burning points in the cosmos, but at the
  • Title: First Class, Vol. II: Lesson 12
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    • thinking, which we would think if we did not first evoke the
  • Title: First Class, Vol. II: Lesson 13
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    • did in respect to the other mantras which I described for the
  • Title: First Class, Vol. II: Lesson 15
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    • As long as we are here, in the realm in which we did
    • only sink downward but to all directions if the Angeloi did
    • not act in it, if it did not have their feeling in it. We
    • Archangeloi did not live in our feeling. We would disappear
    • into nothingness in our willing if we did not have the
  • Title: First Class, Vol. II: Lesson 18
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    • spirit, is nothing. And now we wonder: How did all this
    • spirit revealed to our souls. Over there we did not see what is
    • pre-earthly existence in the spiritual world. But he didn't
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • was at the time when I did not yet personally have the
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • surreptitiously copied it and then did mischief with it by
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • goods and capital, which they did not basically care for on a
    • did not want to cooperate with scientific developments. At the
    • opposition to their souls, science which did not instil trust
    • which did not originate from economic life but developed much
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • place if our vision did not contain the power and ability to
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • paralysed that people didn't know any more that within them the
    • actually did this. Now something could well happen as it is
    • didn't happen quite like this but it is one the most important
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • Proletarians didn't involve themselves as much within the real
    • establishment if this establishment did not create what
    • social structure is necessary. Didn't the entire spirit of the
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • This mistrust has come out of the origins, which up to now did
    • and what he did. Just think about the relationship which
    • side of human beings, who didn't invent the modern machine age,
    • old classes didn't need to apply this scientific way of
    • Where did the Proletarian get this point of view? What is the
    • spiritual life is ideological, this didn't originate from
    • carry it though. The middle classes didn't bring this; only
    • didn't experience this. The mistakes became terribly
    • an ideology. They did not transfer it within their class over
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • consider their situation; they didn't arrive at an instinctive
    • These leading circles didn't experience it but the other side
    • of humanity did. The one who feels it from quite another angle
    • This was something which the earlier ruling classes didn't want
    • permitted, did they accommodate the bourgeois leaders, allowing
    • what the ruling classes had to give him because they didn't
    • state, did it take on a certain characteristic corresponding to
    • workers, but I did not work with them. Sure, naturally each one
    • with the Proletarians. I didn't ask the Postman how much he
    • didn't get to understand the Proletarians through thinking
  • Title: Lecture: Richard Wagner and Mysticism
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    • which man can penetrate. This, too, is the attitude of Mysticism. Did
    • Wagner himself ever express this conviction? Most certainly he did!
    • they did not live a physical existence.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • says something like this: Plato did not admit the existence of a
    • the Good above the other Ideas, but he did not thereby imply that the
    • of Ammonius Saccas. How did the world appear to the soul of
    • been so splendid a preparation for an understanding of the Mystery of
    • Initiation but did in fact succeed in exterminating it, wishing to put
  • Title: Community Building
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    • day. The world of dreams may be beautiful, may be splendid,
    • dreaming so beautifully and splendidly and with such manifold
    • of the dream, no matter how splendid the experiences we may
    • all — if people did not, as also frequently happened,
  • Title: Community Building
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    • lectures, and who did not know who Dr. Steiner was, that he had
    • of the Anthroposophical way of feeling. How did this style come
    • in the Anthroposophical Society — did not yet exist. What
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • people were thinking in a different way. They simply did
    • dreamy in his thinking, if I may put it like this, did
    • thinking. Our human ancestor did have the feeling that
    • did not have a physical body such as the human body,
    • times of which I have just spoken, human beings did not
    • present-day sense organs, for it did not yet include
    • Old Moon stage, then, human beings did not have this
    • way they did at the earlier stage. As evolution
    • something to happen the way it did on that occasion. I
    • awareness to the physical world. What did those Egyptians
    • did not yet go into the horizontal either; they, too,
    • Chaldeans did. We have had the training that only a
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • This type of thinking did not fully emerge until the 15th
    • the time when the event occurred, Europe did not have the
    • humankind. Nowhere else did human minds rise to abstract
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • special grace. Everything he did would succeed because
    • did.
    • or wrong. At the early stage everything the ruler did,
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • have written a deliberate untruth. What did the person
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • deliberately did not tell you where these organs are to
    • If we did not have a stomach we could not have a head. Of
    • course we also could not have a stomach if we did not
    • they did not waste so much time, their work, which let us
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • it did so. It entered into a human body that was still
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • Why did the
    • were, of the knowledge then evolving. They did not want
    • that did not want human thinking, feeling and will
    • deny this. They therefore did not call themselves
    • characterized in detail. It reached the level it did by
    • individuals in post-primeval times did in their way. In
    • materialists. They did so from the point of view which I
    • only did this in Mrs Elizabeth Metzdorff-Teschner's
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • asleep. It was a sense organ, however, which did not
    • did the people of those times have of themselves? It
    • cosmos. Exactly how did they experience themselves? They
    • did not have the experience of themselves that we are
    • this was only instinctive, but it did give them the firm
    • life on earth did not merit much attention, for it was
    • did the people of the ancient Orient take themselves very
    • did not however extend beyond the life between birth and
    • did the people of the ancient Orient let the spiritual
    • wisdom. Political life as we know it did not yet exist.
    • the European Middle did, of course, originally come from
    • Note 67 ] It did not succeed at
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • from coal-mining. They did not arise from something that human beings let
    • his side. This means that the inhabitants of Germany did so much work in
    • outside themselves that did the same amount of work for every individual
    • around them, that did not depend on them for its existence. The modern
    • when 79 million were used. This is a world that did not exist before.
    • century some people, certainly the more radical thinkers, did begin to
    • very well why it did not want the masses to have direct access to the
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • spirit of the West did not initially relate at all to the
    • people did and indeed still do today revere the Gospels
    • 19th century. He did not go as far as that 19th century
    • did not go as far as that in his letters on aesthetic
    • had a personal element in them. He did not yet allow
    • objective and impersonal, inhuman sphere. He did however
    • did not find it possible to form such abstract ideas. He
    • Lily. Goethe did not want to go as far as hard and fast
    • definitions. He did not say that social life should have
    • Metals who collapsed in a heap. He did not, however, get
    • did not want to go — Schiller by keeping his
    • have asked for anything better. But did those voting
    • rights relate to life? Did people cast their votes in a
    • from the past. Schiller did not allow abstract ideas to
    • Imaginations at a personal level and did not let them
  • Title: Life Between Two Incarnations
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    • did not yet descend to embodiments. He did not know birth and death.
  • Title: Problems of Our Time: Lecture I
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    • serious times, we did not hold outward festival, but
    • “tolerant” talkers always ask: “How did the
    • person mean this? Had he not the best intentions? Did he not
    • of truth — yet, they did it “to order,”
    • time; but we would fail in our, duty to the present if we did
    • did they educate “technically” not
  • Title: Problems of Our Time: Lecture II
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    • the experiences of the night did not, alas! exist. If the
    • might have been using for three or four hundred years. They did
    • for the world. The Greeks did otherwise; it never entered their
    • Romans were dull, prosaic people, but they did develop other
    • did not make him a man, but being registered in some kind of
    • true the marriage did eventually take place, but the
  • Title: Problems of Our Time: Lecture III
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    • life at all, if we did not carry with us through birth those
    • reality. I did not come here to say these things from any
  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • time from some knowledge of its underlying idea. What did these
    • produced by the leading classes, did not understand them, and
    • in the same way as we did the life of the mind and spirit. A



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