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  • Title: Memůria e Amor
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    • completamente destru√≠do por um inc√™ndio. Nesta palestra ele fala sobre a heran√ßa trazida da
    • Ocorre o mesmo com o pensamento. Em ess√™ncia, o pensamento certamente n√£o √© um processo cerebral, mas sem o suporte do c√©rebro ele n√£o poderia ter seu curso terrestre. √Ä luz dessa compara√ß√£o, obt√©m-se uma concep√ß√£o correta da espiritualidade, bem como das limita√ß√Ķes f√≠sicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena n√£o h√° nada no homem que n√£o dependa do corpo como sustento. Carregamos nossos √≥rg√£os dentro do corpo - pulm√£o, cora√ß√£o, c√©rebro e assim por diante. Com sa√ļde normal, n√£o temos percep√ß√£o consciente de nossos √≥rg√£os internos. N√≥s os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possu√≠mos conhecimento de um √≥rg√£o por lhe termos olhado diretamente, a menos que estejamos estudando anatomia ‚Äď mas a√≠ n√£o estamos estudando um √≥rg√£o vivo. Nunca podemos dizer que temos a mesma vis√£o de um √≥rg√£o interno que temos de um objeto externo. √Č caracter√≠stico da vida terrena n√£o conhecermos o interior de nosso corpo por meio da consci√™ncia comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua exist√™ncia corporal ‚Äď o interior de sua cabe√ßa. Pois quando ele come√ßa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagrad√°vel ‚Äď dor de cabe√ßa e tudo o que a acompanha.
    • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. L√°, realmente sabemos o que est√° dentro de n√≥s. √Č como se aqui na Terra n√£o v√≠ssemos √°rvores nem nuvens l√° fora, mas olh√°ssemos principalmente para dentro de n√≥s, dizendo: aqui est√° o pulm√£o, aqui est√° o cora√ß√£o, aqui est√° o est√īmago. No mundo espiritual contemplamos nosso pr√≥prio interior. Mas o que vemos √© o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antropos√≥fica como o mundo das hierarquias superiores. Esse √© o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro ‚Äď quando falo do todo √© apenas figurativamente, mas √© inteiramente verdade ‚Äď √†s vezes cada um de n√≥s se sente ser o mundo inteiro. E nos momentos mais importantes de nossa exist√™ncia espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. √Č t√£o verdade que l√° temos consci√™ncia de esp√≠ritos do mundo superior dentro de n√≥s quanto √© verdade que aqui na Terra n√£o temos consci√™ncia de nosso interior: do f√≠gado, dos pulm√Ķes e assim por diante. O que √© mais caracter√≠stico √© que, na experi√™ncia espiritual, toda nossa experi√™ncia f√≠sica √© invertida. Gradualmente, por meio do conhecimento da inicia√ß√£o, aprendemos como isso deve ser entendido.
    • H√°, entretanto, um processo essencial ‚Äď ou grupo de processos ‚Äď relacionado a essa conviv√™ncia interior com os seres das hierarquias superiores. Se, no mundo espiritual, perceb√™ssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontrar√≠amos. De fato saber√≠amos que v√°rios seres estariam vivendo em n√≥s, mas nunca nos tornar√≠amos plenamente conscientes de n√≥s mesmos. Portanto, em nossa experi√™ncia entre a morte e um novo nascimento, h√° um ritmo. Consiste na altern√Ęncia entre a contempla√ß√£o interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antropos√≥fica, e a atenua√ß√£o dessa consci√™ncia. Fazemos o mesmo com o espiritual em n√≥s, quando, na vida f√≠sica, fechamos os olhos e ouvidos e vamos dormir. Nossa aten√ß√£o, digamos, se afasta do mundo dos seres espirituais dentro de n√≥s, e come√ßamos a perceber a n√≥s mesmos. Certamente, √© como se estiv√©ssemos fora de n√≥s mesmos, mas sabemos que este ser fora de n√≥s √© o que somos. Assim, no mundo espiritual, percebemos alternadamente a n√≥s mesmos e o mundo dos seres espirituais.
    • Esse processo r√≠tmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na exist√™ncia f√≠sica terrena. Pode ser comparado com a inspira√ß√£o e a expira√ß√£o, e tamb√©m com o sono e a vig√≠lia. Na exist√™ncia f√≠sica na Terra, ambos s√£o processos r√≠tmicos ‚Äď ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, n√£o se trata de saber algo de uma forma puramente abstrata, ou ‚Äď devo acrescentar ‚Äď para a satisfa√ß√£o de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a quest√£o: o que acontece na vida terrena que se assemelha a uma faculdade de mem√≥ria n√£o possu√≠da pelo homem em sua consci√™ncia comum, uma faculdade que pode ser possu√≠da por seres das hierarquias, arcanjos? O que h√° na vida f√≠sica que √© como uma mem√≥ria de se viver no mundo dos seres espirituais, ou como uma mem√≥ria de se experimentar a si mesmo l√°?
    • Ora, meus queridos amigos, se entre a morte e um novo nascimento n√£o tiv√©ssemos a experi√™ncia de olhar para dentro de n√≥s mesmos e de encontrar o mundo do esp√≠rito, aqui na Terra n√£o haveria tal coisa como moral. O que retemos dessa experi√™ncia dos seres no mundo espiritual, quando entramos na vida terrena, √© uma inclina√ß√£o para a vida moral. A for√ßa dessa inclina√ß√£o se d√° proporcionalmente √† clareza com que, entre a morte e o novo nascimento, o homem experimentou a conviv√™ncia com os esp√≠ritos 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 experi√™ncia muito embotada dessa exist√™ncia espiritual. Mas, se entre a morte e um novo nascimento, pud√©ssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pud√©ssemos experimentar a n√≥s mesmos, ent√£o seria imposs√≠vel alcan√ßarmos, na Terra, a liberdade, consci√™ncia da liberdade, consci√™ncia da nossa personalidade, que √© fundamentalmente id√™ntica √† consci√™ncia da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas s√£o mem√≥rias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar √† alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experi√™ncia da consci√™ncia 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 √© a capacidade para o amor. Essa capacidade para o amor est√° mais intimamente relacionada √† vida moral do que se pensa.Pois sem a capacidade para o amor, n√£o haveria vida moral aqui na Terra; tudo isso surge da compreens√£o com que nos depar
    • Assim, entre ir dormir e acordar, o homem experiencia de fato uma esp√©cie de repeti√ß√£o ao contr√°rio do que realizou no decorrer do dia. N√£o √© que simplesmente entre ir dormir e acordar ‚Äď o sono pode ser bastante curto, e ent√£o as coisas s√£o condensadas ‚Äď... n√£o √© que simplesmente entre ir dormir e acordar o homemtenha uma vis√£o retrospectiva de suas experi√™ncias durante o dia ‚Äď uma vis√£o inconsciente, pois naturalmente deve ser inconsciente. N√£o; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na mem√≥ria as experi√™ncias entre ir dormir e acordar, v√™-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a √ļltima vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O √ļltimo evento ocorre imediatamente ap√≥s seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. S√≥ lhes posso falar sobre o que pode ser investigado pela ci√™ncia espiritual. Quando voc√™s adormecem por quinze minutos, o in√≠cio do sono sabe quando acabar√°, e nesse quarto de hora voc√™s experimentam, na ordem inversa, o que trouxeram desde a √ļltima vez que acordaram. A tudo √© dado a propor√ß√£o correta ‚Äď por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experi√™ncia retrospectiva reside entre a realidade e a apar√™ncia.
    • Se algu√©m tem uma imagem na mem√≥ria de algo experimentado na vida f√≠sica vinte anos antes, uma pessoa saud√°vel e reflexiva n√£o a considerar√° uma experi√™ncia presente; √© da natureza da pr√≥pria imagem da mem√≥ria que a relacionemos a uma experi√™ncia passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, n√£o conecta isso ao presente; mas ao futuro ap√≥s a morte. Assim como qualquer pessoa percebe que sua lembran√ßa de algo vivido vinte anos antes se refere √†quele tempo passado, tamb√©m quem v√™ o estado de sono por meio da clarivid√™ncia sabe que o que enxerga n√£o tem significado para o presente, mas prenuncia o que dever√° ser experimentado ap√≥s a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. √Č por isso que essa imagem do sono √© meio-realidade, meio-apar√™ncia: est√° relacionada ao futuro. Logo, para a consci√™ncia comum, √© uma experi√™ncia inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consci√™ncia intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, re√ļne, a partir da observa√ß√£o do sono, o que o homem tem que passar durante o primeiro est√°gio ap√≥s a morte. Essas coisas n√£o s√£o meras fabrica√ß√Ķes; s√£o claramente observadas, uma vez que o dom da observa√ß√£o tenha sido adquirido. Portanto, desde ir dormir at√© 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 a√ß√Ķes novamente com nosso ego e com nosso corpo astral. A capacidade de faz√™-lo √© adquirida na propor√ß√£o do grau de amor que desenvolvemos. Esse √© o segredo da vida, no que diz respeito ao amor. Se um homem √© realmente capaz de desprender-se de si mesmo no amor, amando ao pr√≥ximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contr√°rio, 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 √© um ser sem amor, surge uma sensa√ß√£o quando, fora de si, ele tem que experimentar as a√ß√Ķes que realizou sem amor. Isso o ret√©m. Pessoas sem amor dormem como se ‚Äď para usar uma met√°fora ‚Äď tivessem falta de f√īlego. Assim, tudo o que somos capazes de cultivar em n√≥s por meio do amor se torna verdadeiramente frut√≠fero durante o sono. E o que √© assim desenvolvido entre irmos dormir e acordar atravessa o port√£o 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, √© recuperado por n√≥s 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, est√° fora de seu corpo f√≠sico e corpo et√©rico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele est√° cheio de amor, e se prepara bem para o que lhe acontecer√° depois da morte. Se ele n√£o tem amor e est√° mal preparado para o que lhe acontecer√° ap√≥s a morte, seu ser se estreita. A semente para o que acontece ap√≥s a morte repousa preeminentemente no desdobramento do amor.
    • Durante nossa vida na Terra, entre o nascimento e a morte, nossas mem√≥rias s√£o extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre qu√£o pouco essas imagens ret√™m dos eventos vivenciados. Basta se lembrar da indescrit√≠vel tristeza sofrida diante da morte de algu√©m muito pr√≥ximo, e imaginar intensamente o estado interior da alma a isso associado; e ent√£o observar como isso aparece como uma experi√™ncia interior quando, depois de dez anos, voc√™ a evoca. Tornou-se uma sombra p√°lida, quase abstrata. Assim √© a nossa capacidade de recorda√ß√£o: p√°lida e abstrata, em compara√ß√£o com o pleno vigor da vida imediata. Por que nossa lembran√ßa √© t√£o fraca e sombria? Ela √©, de fato, a sombra de nossa experi√™ncia do eu entre a morte e um novo nascimento. Compreendida nessa experi√™ncia do eu est√° a faculdade de lembrar, de modo que ela realmente nos confere a nossa exist√™ncia. Aquilo que nos d√° carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da mem√≥ria. L√° a mem√≥ria √© robusta e vigorosa ‚Äď se √© que posso usar tais express√Ķes para o que √© espiritual ‚Äď depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias ‚Äď tenho frequentemente descrito isso ‚Äď, o √ļltimo resqu√≠cio de mem√≥ria ainda fica presente no corpo et√©rico. Se, ao atravessarmos o port√£o da morte, voltamos o olhar para nossa vida passada na Terra, a mem√≥ria se esvai. E dessa mem√≥ria desabrocha o que a for√ßa do amor na Terra nos deu como for√ßa para a vida ap√≥s a morte. Assim, a for√ßa da mem√≥ria √© a heran√ßa que recebemos de nossa vida pr√©-terrena, e a for√ßa do amor √© a semente para o al√©m-morte. Eis a rela√ß√£o entre a vida terrena e o mundo espiritual.
    • Assim, meus queridos amigos, comparei a experi√™ncia do homem em conex√£o com seres superiores no mundo espiritual, que alterna com sua experi√™ncia do eu, com a respira√ß√£o: inspira√ß√£o e expira√ß√£o. Em nosso processo respirat√≥rio e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da ‚Äúrespira√ß√£o‚ÄĚ no mundo espiritual. Conforme eu j√° disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contempla√ß√£o do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com n√≥s mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto √©, obviamente, uma respira√ß√£o espiritual. Aqui na Terra, esse processo de respira√ß√£o se torna mem√≥ria e amor. E, de fato, a mem√≥ria e o amor tamb√©m atuam juntos aqui na vida f√≠sica terrena como uma esp√©cie de respira√ß√£o. E se com os olhos da alma voc√™s forem capazes de ver corretamente esta vida f√≠sica, ser√£o capazes de observar em uma importante manifesta√ß√£o da respira√ß√£o ‚Äď no falar e no cantar ‚Äď a atua√ß√£o fisiol√≥gica conjunta da mem√≥ria e do amor.
    • Hoje a ci√™ncia da fisiologia n√£o atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ci√™ncia espiritual √© capaz disso e a ci√™ncia fisiol√≥gica certamente alcan√ßar√° tal entendimento, pois essas coisas podem ser descobertas a partir da observa√ß√£o atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabe√ßa √© acionada. Mas da cabe√ßa procede a mesma faculdade que, interiormente, na alma, confere a mem√≥ria, que sustenta o som e o tom: isso vem de cima. √Č inconceb√≠vel algu√©m poder falar sem possuir a faculdade da mem√≥ria. Se sempre nos esquec√™ssemos o que est√° contido no som ou no tom, nunca ser√≠amos capazes de falar ou de cantar. √Č precisamente a mem√≥ria incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiol√≥gico ‚Äď no processo respirat√≥rio que d√° origem √† fala e ao canto ‚Äď tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra express√£o fisiol√≥gica durante o segundo per√≠odo importante da vida: isso vem de baixo. A√≠ est√£o os dois elementos juntos: de cima, o que est√° na base fisiol√≥gica da mem√≥ria; de baixo, o que est√° na base fisiol√≥gica do amor. Juntos, eles formam o tom na fala e na can√ß√£o. A√≠ est√° sua intera√ß√£o rec√≠proca. De certa forma, √© tamb√©m um processo de respira√ß√£o que percorre toda a vida. Assim como inspiramos oxig√™nio e expiramos di√≥xido de carbono, temos unidas em n√≥s a for√ßa da mem√≥ria e a for√ßa do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, s√£o um interc√Ęmbio alternado de permea√ß√£o pela for√ßa da mem√≥ria e pela for√ßa do amor.
    • Portanto, h√° uma genu√≠na verdade no que √© expresso nas l√≠nguas mais antigas ao denominarem Logos a soma das for√ßas e dos pensamentos do mundo. Esse √© o outro lado, o lado supraf√≠sico daquilo que tem express√£o f√≠sica na fala. N√£o apenas inspiramos e expiramos seres superiores entre a morte e o renascimento, mas tamb√©m falamos, embora essa fala seja ao mesmo tempo um canto. Na altern√Ęncia entre irmos aos seres espirituais e retornarmos a n√≥s mesmos, falamos um falar espiritual com os seres das hierarquias superiores. Quando estamos no estado de nos tornarmos um com os seres do mundo espiritual, olhamos para eles, embora estejam dentro de n√≥s. Quando nos libertamos deles novamente e voltamos a n√≥s mesmos, ent√£o temos o efeito posterior, somos ent√£o n√≥s mesmos. L√° eles expressam seu pr√≥prio ser em n√≥s, nos dizem o que s√£o ‚Äď o Logos vive em n√≥s. Na Terra, isso √© invertido; na fala e na can√ß√£o, nosso pr√≥prio ser √© expresso. Expressamos todo o nosso ser no processo de expira√ß√£o; ao passo que quando entre a morte e o renascimento liberamos os seres espirituais, recebemos, no Logos, todo o ser do mundo.
    • Mas, meus queridos amigos, o fato √© que quando passamos do mundo espiritual para o f√≠sico, passamos pelo grande esquecimento. Quem, com consci√™ncia comum, v√™ aqui, na for√ßa fraca e sombria da mem√≥ria, o eco do que √©ramos como ‚Äúeu‚ÄĚ no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da mem√≥ria, a p√≥s-vibra√ß√£o do eu? Quem reconhece na forma√ß√£o pl√°stica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, n√£o √© verdade que quem aprende a ouvir o discurso sem levar em considera√ß√£o o significado, quem d√° ouvidos ao que os tons expressam por sua pr√≥pria natureza, tem uma sensa√ß√£o ‚Äď principalmente se tiver inclina√ß√£o art√≠stica ‚Äď de que mais √© revelado na fala e no canto do que a consci√™ncia comum percebe? Por que ent√£o transformamos a fala comum que temos aqui na Terra como uma faculdade utilit√°ria ‚Äď por que a transformamos em can√ß√£o, despojando-a de sua fun√ß√£o utilit√°ria e fazendo-a expressar nosso pr√≥prio ser em declama√ß√£o, em m√ļsica? Por que a transformamos? O que estamos fazendo em tal caso?
    • Obtemos a ideia acertada disso se dissermos: antes de descerem √† Terra voc√™s estavam no mundo espiritual e viviam l√°, conforme descrito. O grande esquecimento veio. No que sua boca profere, do que sua alma se lembra, em como sua alma ama, voc√™s n√£o 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 √©ramos em nossa vida pr√©-natal e do que seremos em nossa vida ap√≥s a morte. E se formos capazes de reconhecer como a mem√≥ria √© um eco do que t√≠nhamos na vida pr√©-terrena, e como o desdobramento do amor √© a semente do que teremos ap√≥s a morte; se por meio do conhecimento do esp√≠rito imaginarmos o passado e o futuro da exist√™ncia humana, na arte invocamos ao presente ‚Äď na medida do poss√≠vel para o homem em sua organiza√ß√£o f√≠sica ‚Äď invocamos o que nos une ao esp√≠rito.
    • Esta √© a gl√≥ria essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem √© capaz de olhar para a vida interior do homem dir√°: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a for√ßa pela qual ele se lembra dessas experi√™ncias terrenas √© a for√ßa enfraquecida de sua exist√™ncia como um eu na vida pr√©-terrena. E o amor que ele √© capaz de desenvolver aqui como um amor universal da humanidade √© a for√ßa enfraquecida da semente que frutificar√° ap√≥s a morte. E assim como no canto e na fala declamat√≥ria aquilo que um homem √© deve estar unido, pela mem√≥ria, √†quilo que ele pode dar ao mundo por meio do amor, assim tamb√©m √© em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que est√° fora, mas a menos que seja capaz de mostrar externamente o que est√° dentro dele ‚Äď seja no tom, na pintura ou em qualquer outro ramo da arte ‚Äď, a menos que mostre na superf√≠cie o que ele √©, o que a vida fez dele, qual √© o conte√ļdo essencial de sua mem√≥ria, ele n√£o poder√° ser um artista. Tampouco √© um verdadeiro artista aquele que √© 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, s√£o capazes de unir esse desdobramento do amor intimamente a seu pr√≥prio ser. Altru√≠smo e egotismo se unem em uma √ļnica corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas tamb√©m nas artes pl√°sticas. E quando, por meio de um certo aprofundamento de nossas for√ßas de conhecimento, nos √© revelado como o homem est√° conectado a um mundo suprassens√≠vel, no que diz respeito ao passado e ao futuro, podemos tamb√©m dizer que o homem tem um antegosto presente desse v√≠nculo, no criar e fruir art√≠stico. Na verdade, a arte nunca adquire todo o seu valor se n√£o estiver, em certa medida, de acordo com a religi√£o. N√£o que tenha d
    • e ser santimonial; mesmo a arte com atmosfera jovial pode alcan√ßar essa harmonia.
    • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbu√≠da nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes pl√°sticas. A t√≠tulo de exemplo, recordemos os Mist√©rios da Samotr√°cia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu est√ļdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mist√©rios da Samotr√°cia. E imagine s√≥: cheguei a tr√™s jarros, mas jarros, √© verdade, moldados pl√°stica e artisticamente. A princ√≠pio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: ent√£o, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrif√≠cio ‚Äď que nos tempos mais antigos da humanidade carregavam uma for√ßa de est√≠mulo vibrat√≥rio bastante diferente de qualquer coisa poss√≠vel hoje ‚Äď a fuma√ßa do incenso era formada na imagem desejada da divindade. Assim, no ritual, o c√Ęntico imediatamente se expressava plasticamente na fuma√ßa do incenso.
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem raz√£o ao dizer: ‚ÄúSomente no alvorecer da beleza se avan√ßa para a terra do conhecimento‚ÄĚ, que geralmente se encontra citado nos livros como ‚ÄúSomente atrav√©s da porta da beleza se avan√ßa para a terra do conhecimento.‚ÄĚ Se um artista comete um lapso, isso √© passado para a posteridade. A leitura certa, √© claro, √©: ‚ÄúSomente no alvorecer da beleza se avan√ßa para a terra do conhecimento‚ÄĚ. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, n√£o h√° conhecimento que n√£o seja intimamente relacionado √† arte. √Č apenas o conhecimento ligado ao exterior, √† utilidade, que aparenta n√£o ter liga√ß√£o com a arte. Mas esse conhecimento s√≥ pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na qu√≠mica ou na f√≠sica se vai al√©m ‚Äď estou falando figurativamente, mas voc√™ sabe o que quero dizer ‚Äď do que a mera retifica√ß√£o de cores implica, a ci√™ncia se torna arte. E quando o art√≠stico √© compreendido em sua natureza espiritual da maneira correta, ele gradualmente avan√ßa para o religioso. Arte, religi√£o e ci√™ncia eram uma coisa s√≥, e ainda √© poss√≠vel termos uma no√ß√£o de sua origem comum. Isso alcan√ßaremos apenas quando a civiliza√ß√£o e o desenvolvimento humano retornarem ao esp√≠rito; quando levarmos a s√©rio a rela√ß√£o existente entre o homem aqui, em sua exist√™ncia f√≠sica 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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    • of the Stoics, and how this all is connected with the general
    • minerals. The Stoics knew that there is a kingdom into which a
    • then one must say: according to general laws, according to
    • general, when we observe the cosmos one can see overall order
    • world, where in general and as a whole, order and harmony
    • also use the expression: what does it say, when in general and
    • surroundings, we become aware of ourselves. In general, a human
    • Böhme stated in several expressions, its “no”
    • several hours; but I will only set this out and each person may
    • that resolving the problems of the world overall is only
    • cannot be seen as good overall, that something other is
    • go along with the times and intolerantly reject everything that
    • spirit world. I have often said, that with such considerations
    • overall, which the majority of souls do not know how to do
  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • body with everything mineral, his of etheric body with all plants, his
    • was a solemn cultic moment. The whole congregation waited for the utterance
    • was looked upon as the “unutterable name”. It is the voice
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • new generation filled by the yearning to obtain spiritual knowledge.
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • year! Your temperament undergoes a far weaker change. A passionate child
    • will still be passionate in old age. The temperament is engraved in
    • We should strive, above all, to change our temperament to a certain
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • in Devachan as a positive. Everything consisted of firm, mineral substances,
    • including the mineral parts of plants, animals and men, is a negative,
    • Negative images of physical-mineral objects therefore form the continental
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • active. The intention that leads to vivisection comes less into consideration.
    • last a short time, generally a few hours. The bell-shaped is a general
    • are connected with the physical body. All these processes generally last
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • physically in the next generation, we not only work our own benefit
    • by living morally, but for the health of the next generations.
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • Let us continue our considerations on
    • external life-destinies. The inclinations, the temperament, etc. of
    • with the objection that there are our families in which all generations
    • karma of the generations. This is in the case of modern people a more
    • from the etheric body and generally everything coming from the physical
    • earth. Man also cooperates in this, when he lives in Kamaloca and Devanchan.
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • be viewed from four aspects. 1) By taking them naïvely and literally.
    • meaning, thus reaching again a literal understanding of the words. For
    • to read the Bible literally and at the same time we gain an occultist's
    • In general, their civilization
    • from the present ones, in view of the much higher temperature. The human
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • new generation filled by the yearning to obtain spiritual knowledge.
    • too is described with literal accuracy in Genesis, in the Six Days'
    • with them; for they are quite degenerate descendants. At that time there
    • thought. Think of a morally degenerate and of a highly ethical man. The
    • course of development. But the ape-like forms have partly degenerated
    • and have become the apes of to-day. The apes are therefore the degenerated
    • human beings who were expelled and condemned to degeneration. The ascent
    • lifeless has arisen out of life. The minerals are deposits of living
    • the first-born of creation. He has thrown out animals, plants and minerals;
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • new generation filled by the yearning to obtain spiritual knowledge.
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • several things were mentioned which, particularly at the present
    • of humanity and we will do so today in such a way that, through our considerations, certain facts
    • wished in general that all
    • which the minerals are to be found, in which the plants unfold, the animals move and the human
    • philosophy with the categorical imperative which is supposed to manifest itself out of
    • Generally).
    • succeeds in this at the first attempt; and it is not so rare that the idea degenerates
    • because it is unable to master in a pure way the matter counteracting it."
    • Deutsche National-Literatur,
  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • The fifteenth century ushered in an era for the
    • tried to counteract from the European continent everything that had resulted from
    • what preponderates here is economic thinking. Whereas Germany has gone to pieces because the
    • in the West it is premature beings of three kinds that are at work (which I have ennumerated), in
    • point to a kind of hierarchy that can appear to the most varied people. Again it is three types
    • with the economic element, with the public conditions of the present-day in general. These are
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • were the people of the West. Initially they left the spirit out of consideration, taking body and
    • more of God than the fairy tale of a generalized, completely abstract, cosmic first cause.
    • relation in general of the human being to the spiritual world. In the West there is not the
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • fairy-tale figures — and one must then portray the interplay and interaction of these
    • difference between some dry, average, professional philistine presenting something on the human
    • here. One could say: This is the general tendency of human evolution (arrow pointing upwards).
    • (veranlasst)
    • In every generation, in the children whom we teach
    • movement of the spirits of the West and of the East, there is easily generated an atmosphere of
    • Literarisches Frühhwerk,
    • 9. Erich Ludendorff (1865–1937), German general. Return
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • become more and more general. Nature's manifestations spoke to ancient human beings in such a way
    • generally today: that they have no will — to form ideas concerning true progress. They
    • up to the divine-spiritual beings of the higher Hierarchies. He saw all this, as it were, through
    • generalized way. But when a human being is to be placed in an associative life in such a way that
    • general way valid for all human beings. In the years between seven and fourteen, in which the
    • comes into consideration when the real soul-and-spiritual core of the human being is to bring him
    • in associative cooperation, an economic life that becomes more and more dynamic. Such thoughts as
    • knowledge of the spirit. Talk of the spirit in general terms — in empty, abstract words in
    • which has become generally popular — is of no use for the future. The spiritual world is
    • has, as it were, to be a challenge to really cooperate on all sides and not to shelter behind
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • life which then led to the modern theology of the nineteenth century which finally erased from
    • continued through authority, and were terrified of the Gospels becoming generally known among the
    • understanding but a matter, at most, of living in the general atmosphere which is directed to the
    • -for human life in general that goes over and beyond the immediate elementary affairs of nature
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • European development, of modern civilisation generally, will inevitably be bound up with the
    • soul the outlook on life of today's younger generation, and compares this with the outlook of
    • general consciousness. People underestimate this today. Just think how rapidly, especially in the
    • evolution. But actually it takes into consideration only that element of man that is animal. It
    • to be leading the several nations — who at any rate held positions which imply leadership
    • anthroposophical literature this man would be able to answer this. Those mental pictures which he
    • literary product, albeit one in which one can amuse oneself all the better because it is a
  • Title: Abbreviated Title: Lecture I:
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    • further course of our considerations, in order to enable you to find your
    • reality is attributed generally only to what arises and forms itself, as it
    • general physical and the general etheric world, through this, and out of
    • life between birth and death. But if you also take into consideration what
    • physical conditions of the succession of the generations, you will say:
    • these conditions we mean of course average conditions. Exceptions are
    • this thinking and pointed out that what is generally called materialistic
  • Title: Talk To Young People:
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    • with supernatural strength. Now we have matured into a new era;
    • way as the younger generation does today. Perhaps they go at it less
    • general stuck inside that young man,‚ÄĚ and this he really did become
    • some years later. On the other hand, I knew several in that period
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • him, and they are the Beings of the Hierarchy of Angeloi — and
    • Hierarchy of the Archangeloi to inspirations. So: what the Sun man
    • the minerals. This Saturn man, in his turn, with his deep-sleep
    • consciousness, gives the Beings of the Hierarchy of Archai the material
    • Saturn forms, they will be mineral. Thus: at the end of the earth
    • Jupiter, they constitute the mineral foundation of Jupiter. During the
    • Jupiter will obtain all his mineral foundation from the Saturn man we
    • a mineral Jupiter. But this mineral Jupiter will take shape
    • as they have so far been described, a mineral Jupiter would arise and
    • mineral Jupiter in the cosmos. Toward this end all materialistic world
    • ask nothing better than that Jupiter be constructed of minerals only.
    • direction of a mineral Jupiter. And without Spiritual Science this
    • Beings of the hierarchy of Archangeloi on Jupiter — the
    • know that our Spiritual Science really does give the Hierarchy of the
    • adding, upon the mineral and vegetable foundation, another kingdom, the
    • Hierarchy of the Jupiter-angeloi which he himself will then constitute
    • philosophical temperaments: What is the ultimate aim of mankind? We
    • Saturn man in you the mineral Jupiter comes into existence. So true is
    • intended to form the mineral atoms on Jupiter. Many years ago, to a
    • All these considerations
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • become the living thing it must be, in accordance with the general
    • utterance: Men shall not eat of the Tree of Life.
    • struggling with life, we see how desperately it strives to
    • general was Charlemagne.
    • two-fold utterance and its working in early times in the development
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • with this wisdom. It is an example of the cooperation
    • it in direct connection with a consideration of the nature of man. We
    • cannot be grasped by this physical consciousness, and is generally
    • utterance which says: Because men have learnt to know or to
    • two-fold utterance implies. It means that the knowledge we obtain of
    • very considerable alteration in all that we experience during the
    • And solely through the co-operation and
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • the thought inserts into our human form, preserves us, generally
    • regeneration. This applies also to thoughts, but the European
    • general not much consciousness exists there of these living, forming
    • one-sidedness. It came about that certain beings of the Hierarchy of
    • that certain beings from the Hierarchy of the Angeloi, who were human
    • applying thinking to outer things. Lucifer must of course cooperate
    • Now if you examine both Greek literature
    • materialistically thinking average citizen said to himself: 'Oh, this
    • is, developing from generation to generation what was already there
    • had taught this and that. This generally seemed to them false and
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • beings of the hierarchy of the Archangeloi, at the time of the
    • imperative,’ from which he derived all truths related to
    • hierarchy of the Angels who, through what they had become, did not
    • was that brought about by the spirits from the hierarchy of
    • though it were only a complicated cooperation of purely mechanical
    • shall know that what, in general, is subject to death, is derived
    • already in him. But that reverberates below; during the waking day
    • life it reverberates below in the sense perceptions. The dead part of
    • found certain society procedures on the utterances of unknown
    • is answerable, as much as when teachings are circulated. He who
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • downwards; that causes alterations in the roots. With the further
    • worlds — a kind of general world -the duty arises
    • eternally enduring earth-existence, or existence in general, is
    • — this is the general experience of Nature, and we
  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • with what we can call physical operations. On Old Saturn the first
    • this with physical cognition: the eye can be looked on as a camera
    • the cooperation of Lucifer and Ahriman, precisely when one advances
    • diagram p.l2a). This means that where the painter generally lays on
    • alteration in our ideas, if we wish to press forward to
  • Title: World Downfall and Resurrection
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    • fundamental change occurred in the 4th century of our era. From
    • the 4th century of our era. It never occurred to men in those
    • these words are taken literally, their purport is quite clear:
    • literally and maintain at the same time that the creator of
    • everywhere that veneration was paid to the element flowing down
    • that generation after generation had passed by since the
    • still held sway, down to the very latest generation. Men
    • flowing through the generations and they felt the presence of a
    • successive generations. The Godhead shaped His image in the
    • bodies of the generations. The soul and the spirit of the
    • ancient times, and now, when the physical body has the mineral
    • of the Hierarchies.
    • conceptions were relics of the ancient era of paganism. Let me
    • in nature; and in the succession of the generations, in the
    • flowing through the generations and in all that has shaped
    • pre-Christian era men believed in the Father God but could not
    • times man had perceived the Divine with forces generated in his
    • his blood to give him knowledge. But this era had passed away.
    • come about and the new era is upon us. But the new era must be
    • the words of the Gospel literally and in all earnestness. Yet
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  • Title: Lecture: Philosophy and Anthroposophy
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    • Aufsštze und neun Auto-Referate nach Vortraegen in verschiedenen
    • sum of natural operations. It may become an ideal of knowledge to
    • comprehend man in the light of the operative forces observed in the realm
    • Philosophy is generally regarded by those concerned therewith as something
    • Heraclitus, Anaximenes, or yet on Socrates and Plato. We may begin at once
    • Mysteries; in the case of Thales and Heraclitus, for instance, this could
    • misunderstood, because a positive and most intolerant ecclesiastical
    • of the modern era. It was maintained on the scientific side (and we may
    • Aristotelians; and as the era of Kepler and Galileo drew near, mistaken
    • the modern era, as we may gather from Luther's hard words; “Reason is
    • hard words; but when considered from the standpoint of the new era, they
    • also recorded. Hence it was said: the perception of the light is generated
    • pre-existent to all operation and life of the form in the single thing;
    • thanks to which the general concept “wolf” is not merely
    • Hegel with a view to obtaining direction from the utterances of these
  • 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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    • feelings, the ideas, the will impulses of the next generation. We must be
    • clear that our present work is to prepare this next generation for definite
    • find it not merely totally different from what is generally considered
    • school about minerals, plants, animals, etc. and become then proper
    • than for human beings in general. Similarly, textbooks for zoology are so
    • general.
    • for teachers to know it. For this is a special instance of a general truth
    • out of this diffidence a new and imponderable power, which will make you
    • things in teaching and in education are the imponderables. A teacher who
    • mood that should be taken into consideration by the teacher as he teaches,
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • alteration in the human being which is announced by the change of voice
    • instruction with which we have to do preferably in elementary education.
    • strongly by the nerve-sense system, operating from above downward. The
    • before birth, if I have this feeling, it generates a deep reverence. And
    • to puberty such cooperation takes place between the formative-structural,
    • skeleton an incorporated musical achievement, played out in the interaction
    • early as the seventh year. The other forces, counteracting more weakly, are
    • music working in man that counteracts it. Music is the means of defence
    • that operates more in the environment of man. The man who draws or sculpts
    • exaggeration you will see what I mean), this force working outward from
    • which this swelling is counteracted. And if we make no more than a line
    • has a certain visible effect on man, both in a hygienic- therapeutic and a
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • organisation of the head metabolism, and although in its general character
    • inherited in the brain from generation to generation, and modern man now
    • place nevertheless, and is of great importance to your general well-being.
  • Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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    • the slowly liberating intelligence, or the ether body which is in the
    • itself with that which is being liberated, so that from birth to puberty,
    • growing up. The characteristics of degeneracy, found by anthropologists and
    • degenerate physical characteristics the ego sinks too deeply into his
    • take such things seriously into consideration. Take for instance the
    • intimate interaction with the surrounding air. A certain quantity of air is
    • significant than others. What happens here takes place through interaction
    • have to investigate closely the significance of this interaction between
    • considerations bring the human being, especially the growing one, much
    • educational matters is that they are affecting the next generation. But, as
    • and educating as they are generally held by the laity.
    • dear friends, on this occasion another meeting for further considerations
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • considerable difference in this respect in the first, second and third
    • several centuries, of course — is that man's blood is
    • sorts of questions arise from these considerations, questions that are
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • in his own being, but on the whole earth in general. At that time, the
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • etheric body are properly developed. Since Zarathustra had preferably
    • which inherited from generations just these dispositions. If Zarathustra
    • have to look for that which flows down through the generations of a people?
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • interest groups and have neglected to cultivate a generally human
    • garb as compared to the worker's overalls, while
    • literary. Ever less understanding showed itself for the pictorial, for
    • educational development by means of literature, by means of the written
    • one that points to something barely approached by the average person
    • purely into what is external. If nowadays such considerations are deemed
    • all have the mineral kingdom. We have this mineral kingdom to a certain
    • extent in the form of crystals, and we have broken-up, amorphous minerals
    • but their spatial alteration.
    • symmetrical face — as faces generally are not, but how
    • the relation of the higher hierarchies in his own thoughts, the
    • inner tolerance. It should interest us, what is conceived by another soul
    • over and over again in one way or another for generations
    • with all too many inherited notions. Reverberating through modern culture
    • into consideration is quite especially necessary in the age of the
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • once made the following significant utterance:
    • development, but rather to assign an overall meaning to single
    • concerning Raphael's relation to the general development of
    • in feeling to an overall impression. Having studied Raphael,
    • then one may ask: How does it stand with this overall
    • general property of the humanity of primeval times. This
    • “Camera della Segnatura,”
    • Savonarola reverberate in us if we give ourselves over to them;
    • “had the devil within him,” and generally had the
    • the plant or even the mineral kingdom came into being. We look
    • literature of those able to express something of a profound
    • and venerated by the Greeks in their intoxication with beauty.
    • works we have what the time following Greece had generated —
    • attempting to form an overall picture of his works in their
    • of Italy; and for the souls, in the buried works of literature
    • “Camera della Segnatura!”
    • we turn to literature and study, not as an art scholar or mere
    • considerations into which Raphael is placed, a thought occurs
    • “Camera della Segnatura,”
    • triumphal march when, with love and devotion, innumerable
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  • Title: Leonardo's Spiritual Stature: Lecture
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    • temperament or character might respond to what the picture
    • Yet, for a considerable time this has no longer been evident on
    • contributed to the overall problem: the billeting of troops in
    • Then again, a heraldic shield was once placed immediately over
    • painted by Leonardo, little remains also for the general
    • a natural child, the son of an average individual, Ser Pietro,
    • detail that came into consideration — in a decidedly
    • the soul interacts with what the spiritual environment has to
    • enter life in unprepossessing circumstances. Born of an average
    • Leonardo was subsequently brought up by average people. Thus,
    • which we wish to summarize and conclude today's considerations.
  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • generally supposed, speaking to us magically out of every epoch
    • in fairy tales, one has to a considerable extent the feeling
    • integral to the soul, as to be “generally human.”
    • survey, as compared to the generally-human soul conflicts
    • is drowned out by day consciousness. Though not generally
    • fairy tales we feel soul moods reverberate that do absolutely
    • part of the soul, we may feel reverberating in this fairy tale
    • outlined, one feels a reverberation of what the human
    • general, but of its effect in connection with the twelve signs
    • is remarkable what reverberates once again in this fairy tale.
    • fairy tale moods, of fairy tales generally, lie in hidden
    • sense how they reverberate in the fairy tale
    • example in India, in the Orient in general, fairy tales can
    • generally-human nature, accompanying human beings at
    • see how the soul transposes this literally into a picture
    • not to be obliterated. It has to remain connected with what is
    • literature at the Technische Hochschule (Institute
    • wonderfully poetic utterance which at the same time
    • considerations as we have presented today. It may be
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • underline its overall importance for Rudolf Steiner: Held January 16th 1913
    • the subject of today's considerations — as
    • considerations can connect especially well onto this
    • We sense in Herman Grimm's style a liberation from all that can
    • commencing these considerations that led to his lectures on
    • beginnings of the Greek world. Adopting his general standpoint,
    • something new into the general development of humanity. The old
    • remains extant for a while and still interacts with the
    • centuries both in the visual arts and in literature. He sought
    • before our era, with Homer. Thus, Herman Grimm addresses
    • stood before his soul, though not as a general abstract idea,
    • this to the overall stream of human spiritual life. His
    • alongside Raphael — as in an overall stream of evolution
    • into the overall stream of spiritual life. It could also be
    • future-generations of humanity.” [Fragments, Vol.
    • his literary and artistic abilities.
    • Herman Grimm's Homer book may seem intolerable. All the many
    • [Insurmountable Powers], in which, as with his work in general,
    • impoverished count lives in the afterglow of his hierarchical
    • hierarchical prejudices, whom Herman Grimm calls Arthur,
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  • Title: Imperialism: Lecture 1
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    • interspersion into our considerations, because I would like our
    • considered — “Imperial Federation League” is the
    • explained by a true consideration of history.
    • humanity, but we do want to go at least as far back as several
    • centuries before the Christian era. We find imperialistic empires in
    • of people in general of the third to fourth century before the
    • Christian era because it is difficult nowadays to take account of how
    • certain more liberal circles look up to their invisible angels and
    • consideration. That a king has real divine power and dignity is
    • describes the complete hierarchy, from the deacons, archdeacons,
    • bishops, archbishops, up to the church's whole hierarchy. How does he
    • earthly churchly hierarchy is mirrored what God is with his
    • the heavenly hierarchy and below it's mirror image, the worldly
    • hierarchy. The people of the worldly hierarchy, the deacons,
    • of the heavenly hierarchies. This has been mostly forgotten.
    • the most diverse kind. Generally, as long as things are real,
    • phase. For Muslims have never been intolerant towards other beliefs
    • expression “Imperial Federation League,” but the causes
    • more tolerated than taken seriously.
    • system, than, say, the French — the Latin peoples in general.
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  • Title: Imperialism: Lecture 2
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    • In general we live in the age of
    • “reputable” in the third or fourth generation and
    • countries, a power unsuspected by the general public. They are
    • external purely literal platitudes we also have the cultural
    • insisted on creed; the less the hierarchy, Rome, has demanded
    • adherence to creed. For in society in general to make religion the
    • — the liberal Whigs and the conservative Tories. Whigs and
    • liberals were called Whigs, and no embarrassment was involved: the
    • became the group's official title. So the honorable Liberals acquired
    • him. This kind of cooperation is justified under the circumstances in
  • Title: Imperialism: Lecture 3
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    • situation in life one must do this or that. They generalize. But it
    • to one case. This way of generalizing, which we have become accustomed
    • consideration — the fact that what occurs in the historical
    • generation a new spiritual/cultural life appears on earth. It's
    • accomplished is that every new generation will be revolutionary.
    • Above all, the desire for the liberation of spiritual/cultural life
    • Only the will of the individual who lives in a liberated
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • This course was organized by the Federation of Anthroposophical University
    • know very well how in the 19th Century several
    • scientific consideration. They had both attended a lecture held
    • overall view of nature. Schiller found this unsatisfactory and
    • something inexplicable. If he was literate he would
    • persist. When one moves from the mineral to the plant kingdom
    • in the mineral world within the plant and animal and as a
    • movement of the stars, in the creation of minerals, plants and
    • moon, minerals, plants, animals and so on; this is how the
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • This course was organized by the Federation of Anthroposophical University
    • at twelve human senses. Of these, several are inner senses,
    • a kind of degenerative effect appears in their total
    • equilibrium, they are degenerating in a certain sense, or they
    • If you apply this same kind of consideration to the sense of
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • This course was organized by the Federation of Anthroposophical University
    • dear venerated friends! It is always difficult when you have a
    • “Thought,” as it operates in the human individual
    • personal, general interest. The word philosophy is less
    • era of the Fichtes, Schellings, and Hegels; surrounding you
    • world which this philosophic era thoroughly dismisses and which
    • science which should present a general world view, right from
    • questions and overall, basically failed to acquire the courage
    • utterance to Schiller was obvious: “I see my ideas with
    • even satisfied their soul-striving with it. It is generally
    • today at the start of our consideration, which I believe you
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • This course was organized by the Federation of Anthroposophical University
    • dear venerated guests! To render the Anthroposophical world
    • can readily understand how the spiritual utterances which were
    • When you go down from the general cultural point of view to the
    • attributes to the pedagogical-didactic imponderables, when he
    • them, can imitate them right into the imponderable thoughts
    • Therefore, we need to look into even the imponderables in
    • teacher will acquire an inner overall view so that he out of an
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • This course was organized by the Federation of Anthroposophical University
    • dear venerated guests! Besides the introductory words I want to
    • stands within the structure of the general social organism. We
    • social life in general. At that time you could say to yourself
    • entered into but only completely trivial generalities are
    • eradicated by practice — and this economic practice — then one
    • general laws for economic life if economic facts are not
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • This course was organized by the Federation of Anthroposophical University
    • dear venerated guests! As an introduction I have been obliged
    • in any other way than having been asked to cooperate through
    • and to exclude any polemic considerations. Things don't always
    • another degenerative symptom, even if hidden. In other words,
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • This course was organized by the Federation of Anthroposophical University
    • dear venerated guests! The organisers of this university course
    • by such a consideration. It is necessary in the research of
    • ancient times, the language had a considerably different
    • here one experiences the literal fluency
    • the literal fluency
    • ice blocks which have already fallen out of the literal
    • wants to really understand literal fluency. One can't
    • enumerated them in his theory of language and picked them apart
  • Title: First Class, Vol. I: Lesson 1
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    • explicitly differentiated there between the General
    • lurks everywhere we go — in most of the literary works of
    • art in general and music. It wreaks its havoc in the schools
  • Title: First Class, Vol. I: Lesson 2
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    • There resounds in the soul's utterance,
    • can we find the strength to cooperate here in the Class with
    • a human being in general or a member of a group. This is an act
  • Title: First Class, Vol. I: Lesson 3
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    • There resounds in the soul's utterance,
    • something else into consideration. Read the first verse:
  • Title: First Class, Vol. I: Lesson 4
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    • looking at the beast and what liberates you from it. Both
  • Title: First Class, Vol. I: Lesson 5
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    • in the plant, mineral, animal kingdoms, to which we have access
    • minerals about morality, although it is of prime interest to
    • only human physicality is taken into consideration.
    • general we pay little attention to normal life processes.
    • be inwardly liberated if we do not stand before the pure
    • this light can only be tolerated when it is dimmed to color.
    • warmth-beings suck our feeling into the general universal
    • up into the general universal warmth.
    • gates of death and his consciousness has still not been erased,
    • lifetime, as we have described in the general anthroposophical
  • Title: First Class, Vol. I: Lesson 6
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    • vegetable kingdom and the mineral kingdom. These relations
    • animals, plants and minerals and also in our physical human
    • look around, recognize the animals, plants and minerals as
    • the plants, animals and minerals exist outside of us, are
    • the mineral element within him. He feels something filling him
    • mineral, like an organized stone, which fills him.
    • carbon dioxide. It is a mineralization process. And the more we
    • oxygen, the more we are conscious of the mineralization
    • rapid speaking ...] a mineralization process. One
    • feels mineralized within ... by the combustion process
    • mineralizing process)
    • water-element. How he must be aware of his own mineral kingdom,
    • his own mineral nature, his own stone nature, by virtue of his
    • mineral kingdom of his environment.
    • which are relatively easy to control, come into consideration,
    • element, to general Cosmic Life. What is still present there is
    • man as an individual die in General Cosmic Life if he
    • succumb to the temptation of becoming a degenerate angel
  • Title: First Class, Vol. I: Lesson 7
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    • several esoteric circles. All these esoteric circles must be
    • Anthroposophical Society in general and this Esoteric School
    • entity. This is not generally understood. So something must be
    • considerations of these Class lessons, my dear friends, have
    • Generally speaking, it is not difficult for a person to leave
    • body takes place in fully conscious deliberateness, so that
    • leg, or when willing in general. But it is a fine, delicate
  • Title: First Class, Vol. I: Lesson 8
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    • when the name “General Anthroposophical Society” is
    • teaching which appears in the name of the General
    • use of the title “General Anthroposophical Society”
    • itself. Once one has been a general member of the General
    • in fact a free cooperation exists between the School's
    • then people will come to us - they generally don't - would be
  • Title: First Class, Vol. I: Lesson 9
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    • empowered force, to liberate itself from its corporeality.
    • by vague generalities, not by vague sensations are we able to
  • Title: First Class, Vol. II: Lesson 10
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    • by means of the various considerations and the summarizing of
    • such considerations in individual verses, which may then be
    • develop the ability to observe and study the minerals and
    • to the mineral, vegetable and animal kingdoms around us. And
    • consideration of earthly relationships one stands spiritually
    • can come to a sense of veneration for what is expanding out
    • there in cosmic space. And the more ardent the veneration is
  • Title: First Class, Vol. II: Lesson 11
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    • certain way incorporates itself into a general universal
    • language, a general universal Word. But only when the
    • the beings of the higher hierarchies themselves, at first
    • hierarchies.
    • third hierarchy. Seen this way it is a deeply penetrating
  • Title: First Class, Vol. II: Lesson 12
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    • spoken by the being who watches over us from the hierarchy of
    • In general we think in normal consciousness; but we do not
    • ranks of the hierarchies, always using paradigmatic lines which
    • hierarchies for our self-knowledge:
    • the first from the hierarchy of the
    • the second from the hierarchy of the
    • the third from the hierarchy of the     
    • upward [eye] and perceiving the higher hierarchies
    • then perceives the circle of the lower hierarchies [wavy line],
    • which reach up to the higher hierarchies and send the rays on
    • from higher hierarchies. Whereas there [indicates the first
    • hierarchy of the Exusiai.
    • Then the one who belongs to us from the hierarchy of the
    • Then the being from the hierarchy of the Dynamis
    • It is the ascent to the rank of the second hierarchy where
    • The ascent to the ranks of the Seraphim, Cherubim and
    • spiritual world. That is where the beings of the hierarchies
    • hierarchies and not with external nature. For what we can call
    • hierarchies. Therefore in entering the realm of self-knowledge
    • we must also enter the realm of the higher hierarchies. Then we
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  • Title: First Class, Vol. II: Lesson 13
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    • First of all we shall speak the imperative words from
    • revealed by the spiritual hierarchies – with which the
    • rise up to the region where the beings of the third hierarchy
    • from the ranks of the third hierarchy, the Angeloi, have to
    • resounding to us, and hear the Guardian and the hierarchies
    • hierarchies speaking to us, if we can vividly imagine it as
    • the life of the third hierarchy.
    • beings of the third hierarchy.
    • the second hierarchy through the second mantric verse, which
    • the second hierarchy.
    • of the First Hierarchy. However, with normal consciousness,
    • first hierarchy:
    • the cosmos we sense the Seraphim's speech:
    • Seraphim
    • “Cherubim” beside part 2, “Seraphim”
    • expresses the first Hierarchy's revelation in a beautiful
    • Seraphim are hidden deeply therein, much deeper than the
    • The heat is only the shining of the Seraphim. The Thrones
    • themselves by their tools; the Seraphim reveal themselves by
    • Cosmic heat – Seraphim – shining
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  • Title: First Class, Vol. II: Lesson 14
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    • consideration.
    • to us, how the hierarchies speak to us, how at first everything
    • the spirits of the higher hierarchies. It is a different kind
    • breath turns to blood, it generates carbon dioxide; when breath
    • passes around the senses it generates silicic acid —
    • being with the desire to carry the mineralized human being
  • Title: First Class, Vol. II: Lesson 15
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    • called in the innermost depths of soul, we will be liberated
    • to the extent that, in this liberating spirit-experience, we
    • outside of us the essence of stone, of the mineral kingdom,
    • and we say: this mineral essence also exists in us. We have
    • salt in us in which the mineral element exists, and which
    • touches us as men in the form of three hierarchies, just as
    • the hierarchies with our spirit-soul being. When we are here
    • of the higher hierarchies for the time we have there, and to
    • hierarchies, just as we do in respect to the beings of the
    • among the hierarchies.
    • the world of the hierarchies.
    • After the Guardian has spoken to us, the hierarchies
    • speak one after the other. The third hierarchy with the first
    • The Angeloi from the third hierarchy:
    • The Archangeloi from the third hierarchy:
    • The Archai from the third hierarchy:
    • from the hierarchy of the Angeloi feels something. The
    • a being from the hierarchy of the Archangeloi experiences
    • unfolding, a being from the hierarchy of the Archai perceives
    • From the hierarchy of the Angeloi [the answer]
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  • Title: First Class, Vol. II: Lesson 16
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    • what is generally expected of decent people in
    • always spoken at the beginning of our deliberations,
    • Who answers? The hierarchies themselves answer
    • these questions. From one side the third hierarchy —
    • second hierarchy, from a third side the third
    • hierarchy.
    • The third hierarchy — Angeloi,
    • The second hierarchy — Exusiai, Dynamis, Kyriotetes
    • hierarchy — Thrones, Cherubim, Seraphim — answer
    • admonishing questions. The hierarchies answer.
    • Seraphim:
    • of the Threshold together with the hierarchies, which bring
    • us. In order to live we must generate a certain amount of
    • want to be closer to it, then not only one hierarchy can
    • various hierarchies.
    • fire. But now the answer does not come from one hierarchy or
    • from a rank of one of the hierarchies, but the answer comes
    • Seraphim answer. Thus the three answers about the general
    • three hierarchies.
    • by the hierarchies — come from all sides: first
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  • Title: First Class, Vol. II: Lesson 17
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    • hierarchies are saying. In the last dialog the Guardian asks a
    • Cherubim; Archai, Kyriotetes, Seraphim speak, one after the
    • Archai, Kyriotetes, Seraphim:
    • the I, then we see how the beings of the third hierarchy —
    • hierarchies; we have a conception of how the spiritual beings act
    • third hierarchy.
    • And then we perceive how the beings of the third hierarchy have
    • second hierarchy. For the spirits of the third hierarchy,
    • of the third hierarchy, Angeloi, Archangeloi, Archai, approach.
    • third hierarchy are visible to us in this breathing of
    • We observe how these beings of the third hierarchy, permeated
    • hierarchy, the Exusiai, Dynamis, Kyriotetes, whom they serve. And
    • hierarchy appear, weaving, living in the pure spirit-domain, but
    • place these living thoughts before the second hierarchy, the
    • second hierarchy.
    • And we see how the beings of the second hierarchy receive from
    • the beings of the third hierarchy the thoughts already made
    • from the beings of the third hierarchy to what we call
    • beings of the second hierarchy. All these rays, the rays of the
    • the second hierarchy weave in world-thoughts, but also what they
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  • Title: First Class, Vol. II: Lesson 18
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    • beginning of our considerations.
    • third hierarchy illuminate and are illuminated; we see the
    • gaze to the highest spirits, the first hierarchy, who now turn
    • lines, then the worlds Mineralien (minerals),
    • we see Nothing, call it minerals, one kind of
    • pointing above to where the beings of the higher hierarchies
    • us by minerals, by plants, by animals, by physical human beings;
    • spirits of the second hierarchy, which they wish to serve. We
    • serving multitudes of the third hierarchy.
    • We view the multitudes of the second hierarchy in
    • multitude of Archangeloi turning to the second hierarchy. They
    • of the second hierarchy. (The Angeloi had turned to the Dynamis:
    • hierarchy, to the Archai. They have concern for the will of the
    • human being, the third concern of the third hierarchy.
    • gods of the second hierarchy pull together; for in their concern
    • And the powerful spirits of the second hierarchy
    • we are witnesses of the events in the mineral and vegetable
    • Kyriotetes, Seraphim, Cherubim, Thrones — if he experiences
    • All three members of the second hierarchy, Exusiai,
    • preparation by general anthroposophy — in respect to what
  • Title: First Class, Vol. II: Lesson 19
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    • the higher hierarchies – as though the Cosmic Word
    • itself were acting together with the higher hierarchies.
    • realm where the choruses of the different hierarchies
    • beings of the second hierarchy were saying to where the
    • beings of the first hierarchy speak. And now we are able to
    • The spirits of the third hierarchy explain how
    • they wish to serve the spirits of the second hierarchy for
    • second hierarchy, creating the world, approach our I; then
    • the choir of the first hierarchy resounds – the
    • Thrones, Seraphim and Cherubim:
    • From the realm of the first hierarchy comes the answer:
    • Seraphic Fire-Forces flame;
    • first enter the realm of the Seraphim, Cherubim and
    • who speaks in the Cosmic-Word? Seraphim, who wend their way
    • the realm of the first hierarchy:
    • Seraphic fire-forces flaming;
    • Seraphim, Cherubim, Thrones):
    • the first hierarchy:
    • Seraphic fire-forces flaming;
    • the Seraphim, Cherubim, Thrones:
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • that in the succession of the reigning hierarchy of Archangels,
    • When we go even further back we come to the era in which a
    • those times. For it is always an attribute of a Michael era
    • the Michael era streams over us, an Oriphiel era follows.
    • Michael era than the previous ones. I would like to emphasize
    • middle and below. Let us look at the mute kingdom of minerals,
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • throughout the entire cosmos as general universal love, then
    • hierarchies who guide us. Here we feel that we need these
    • leading beings of the higher hierarchies. 
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • enough, from all the kingdoms of nature and the hierarchies of
    • ourselves unilaterally to it, how the darkness can be dangerous
    • if we devote ourselves unilaterally to it, how we must seek our
    • Generally, we try to hatch thoughts from earthly values. We
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • hierarchies, if he has the necessary sensibility, to seek his
    • hierarchies — it resounds thus:
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • Anthroposophical Society who have taken part in the general
    • through the general lectures for members.
    • from all that lives in the mineral, vegetable and animal
    • souls from the domains of the hierarchies, from all that crawls
    • hides this when we are sleeping, as it hides life in general
    • cooperate between death and a new birth to arrange karma.
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • looking at the spiritual efforts, at literature and anything
    • This I don't say purely out of consideration. If I'm permitted
    • point of view of theoretic consideration like in a clever play
    • no longer clearly transparent how the remuneration for the
    • do still believe that the entire consideration of the social
    • did not want to cooperate with scientific developments. At the
    • that the belief is wrong that through the consideration of only
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • technical operation of economic life and its relationships and
    • operative systems working side by side in the human form. These
    • three cooperative systems can be characterised in the following
    • interact in a healthy way, of all that is contained in the
    • general statement and in a way, make it desirable for the
    • appeared by Aleray,
    • socializing of its original form. This needs consideration.
    • have need consideration, in natural bodily and spiritual
    • giving it an economic form as well, need consideration out of
    • cooperation between economic life and political life. If this
    • an associated foundation for itself, a cooperative, trade
    • unionism, but in a higher form. This cooperative trade unionism
    • an unnatural social organization, when such cooperation is
    • contradiction and one can't but sympathise out of a general
    • must be active in order for cooperation within economic life,
    • question about the form or human labour, about the liberation
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • will be the first consideration. What kind of experience is had
    • However, with this penetration one has the general feeling that
    • included in religious life, all that is artistic, literary and
    • now something else comes into consideration. It is the
    • his food, drink and clothing and this comes into consideration
    • in order to be justified in the general interest of humanity.
    • The general interest of humanity may be asked whether the
    • of general needs.
    • be a free choice then we will be surrounded by illiterate
    • mention it; not only, as said, the outer operation, the
    • life, relates to humanity in general.
    • consideration of economic life, is, and also in relation to it,
    • we can say, its kingdom, its federal day, its ministry, and the
    • I've indicated under our consideration today, to penetrate
    • of innumerable causes has led to our present catastrophe, the
    • interactive cooperation of the three members — its
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • necessary liberation, so that one of the three forms are not
    • actually I would like to shed light on several things which
    • counteract the economic life in order for the community life of
    • element which the Proletarian soul strives for, the liberation
    • such a way that the cooperative societies, trade unions and so
    • which most probably do more for general humanity than any
    • to general humanity is obvious, one can apply the relevant law
    • general humanity this nation in particular will be the best at
    • but not an understanding for some or other general abstract
    • involved in the share of human labour in general life, in the
    • this into consideration if I would attempt establishing one
    • absorbed, so there must be cooperation, a mutual interaction of
    • being brought to a goal orientated use. Anything generated out
    • cooperation of the plaintiffs, of the judges and of the
    • this, needs to be taken into consideration on this basis
    • General Carl von) Clausewitz (1780-1831): "War is a mere
    • ways. Today however I might repeat a consideration which can be
    • herself, and then they can't cooperate towards the healing of
    • a long time, the most important considerations and decisions
    • for new generations. This is how you must think the social
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • intolerable, is to replace it with a feasible social
    • the consideration of spiritual life involves me in particular,
    • see in what follows, the economic life couldn't tolerate being
    • through the remuneration of work activity, labour?’ —
    • Meray in his “World Mutation”; I don't
    • created.’ — I don't want to offer general remedies but I
    • commodity circulation does not determine remuneration, working
    • cooperative context. However today the trade union, cooperative
    • cooperate and not develop individual small interests, which are
    • innumerable examples can of course be cited but it is also a
    • general public legal life, which I thought should be central in
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • with its numerous illiterates. It meant that of the
    • various moral, religious deliverances, emerging from those, up
    • union, cooperative and also political life, yet something else
    • action, directed towards a new era developed out of the
    • cooperative, a cooperative which means that one's production
    • How would this great cooperative be set up? Here one must take
    • make itself into a big cooperative through which the production
    • want him to be left illiterate, through this the modern
    • organism becomes active, he must simply operate in the economic
    • of goods that can be generated. Use of the land depends on a
    • career circles the manifold cooperatives — one could name
    • were not liberated from it.
    • enterprise and within the cooperatives of the enterprise, the
    • the overall social organism is placed within the economic
    • relation to economics, that the proper cooperation is created
    • economics, that a sharing operation between the manual and
    • these exercises which led on to speech exercises, several
    • life always generates new conflicts, so there needs to be this
    • general human consciousness, out of the dignity, out of the
    • healthy spiritual life in general out of the sick spiritual
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  • Title: Lecture: Richard Wagner and Mysticism
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    • no need to reiterate the generalisation that ‘an artist creates
    • which he does not see. But if a successful operation is performed upon
    • Goethe, albeit they are generally thought to be mere fantasy. Indeed
    • higher worlds living in the minerals and plants, reaching a stage of
    • later on broke off along their several paths. Music and dramatic
    • asked himself: ‘Is this not evidence of a severance that has taken
    • co-operation between beings, there would be no evolution. Thus is the
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • obliterate all that had previously been known of these individuals.
    • of a spiritual world, and Nature — generally regarded nowadays as
    • Hierarchies, in the great structure of the spiritual universe.
    • destroy the ancient temples and altars — in short to obliterate
  • Title: Community Building
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    • to be regenerated, it must not be forgotten, on the other hand,
    • If we are to participate in the deliberations here, we must
    • duration, — this makes a difference. Our deliberations
    • and economic life, and generally in a very harmful way, but
    • rationalistic everyday considerations, I was profoundly
    • considerations. Matters of the daily life flowed of themselves
    • something which has only a general conception of an
    • when I was the General Secretary. But that is not the main
  • Title: Community Building
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    • members of such societies. Thus, as a general rule, among the
    • deliver a lecture in the form of a general discussion —
    • tolerance of soul. But this has, of course, to be brought about
    • tolerance suffices for the needs of most persons, and much is
    • the most unqualified tolerance. There one must be able to
    • tolerates it inwardly and objectively as a justifiable
    • opposite view of the other person with the same tolerance
    • which leads one to tolerate another person in immeasurably
    • greatest possible practice of tolerance as a quality one has
    • the tolerance I have just described to you. Why should I be so
    • intolerant as to refute my opponents again and again?
    • Anthroposophical circles. In this regard innumerable mistakes
    • general to strive for substitutes. I was often urged —
    • consideration, but for the reason that the Anthroposophical
    • consideration of what lies before us out of innumerable cycles
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • know, a new era in human evolution started during the
    • much thought. We are now generally dealing with the
    • felt at one, however dimly. It happened when the mineral
    • yet have the mineral kingdom within them. Their
    • mineral elements.
    • includes the mineral kingdom. People tend to be
    • at a mineral, a stone, and quite rightly consider it to
    • mineral kingdom is that this otherwise invisible
    • organization soaks up the mineral kingdom and the forces
    • system of forces that absorbs mineral principles from the
    • mineral kingdom. The result is that the mineral aspect
    • of forces. I see this mineral aspect, though it is merely
    • talking only of the minerals contained within them and
    • mineral inclusion. Human beings living on the present
    • mineral kingdom, having absorbed the mineral kingdom and
    • beings acquired a mineral body for thinking in images the
    • progressed the mineral human body provided the basis for
    • beings have received a mineral body into them. As human
    • beings we need a mineral body first and foremost to be
    • The mineral kingdom had the function to transform this
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  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • in the Near East at the beginning of Christian era and
    • beginning of our Christian era could not be directly
    • generally interpret or translate the Gospels; they
    • literature and so on, everything that is our common
    • course generally known that I was ‘Rasputin’
    • pupil who reiterates their ideas. There is no point
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • consideration of things that existed during the past in
    • enable spirits from the higher hierarchies to speak
    • so that spirits of the higher hierarchies would be able
    • to speak through them. There was general awareness of
    • humanity thus connected the spiritual hierarchies with
    • everything that happened on earth. Those hierarchies were
    • hierarchies, so that these might walk among human beings
    • the realm of the higher hierarchies.
    • were heavenly hierarchies behind the human hierarchies on
    • structure of the priestly hierarchy here on earth, from
    • earthly hierarchy should truly reflect the heavenly
    • hierarchy. This refers to the second stage of empires.
    • general way of thinking; yet if anyone were to say the
    • of the way they do take effect, literally ask for
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • fact quite considerable. They are of course clever people
    • to all kinds of unimportant considerations.
    • created for every newly generated human body and unites
    • masquerading as Christian dogma would be scared out of
    • course difficult to rouse modern souls from their general
    • attackers have also gained support among liberal
    • thinkers. Dr Boos was going great guns in a liberal
    • paper, saying that this was a deliberate untruth, since
    • 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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    • consideration in public lectures. There are reasons,
    • would be cause for general alarm. After all, it does make
    • deliberately did not tell you where these organs are to
    • respected, of all the things that are generally
    • general way of looking at it. Let me go on to something
    • generating everything else it brings about the death of
    • involved in a desperate struggle. People Will find that
    • facts as they are in general. The world situation is
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • popular literature, above all in popular books and
    • consideration. Traditional historical elements like the
    • the present time to give full consideration to what
    • anthroposophical literature — that when we use our
    • (mineral, plant and animal) and also the fourth kingdom,
    • view of nature that is generally taken today, a view that
    • if you read what our anthroposophical literature has to
    • anthroposophical literature. We have to say that this is
    • and we can see how this peripheral activity is the
    • caused considerable annoyance to some people—that
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • the phenomena relating to the mineral, plant and animal
    • ImPortant for the overall outcome of world evolution that
    • parties. You know that the most miserable, sterile
    • Party on one side and the Liberal Party on the other. It
    • liberal element which is to the left takes on some colour
    • coloured with liberalism from the left, as in the case of
    • said that the conservative-liberal seesaw is the pattern
    • higher hierarchies and say: That is the one I follow, the
    • found in our ordinary literature, in the whole of modern
    • conservatism? What is liberalism? Here on earth they are
    • followers of Ahriman, liberals of Lucifer. Having passed
    • liberalism after Lucifer. That may seem peculiar to the
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • made between knowledge and belief, as is the general
    • at the root of knowledge and eradicate it. Science has
    • a careful look — at the scientific literature from
    • Jesuit literature on materialistic science is
    • reasoning, its sheer readability. The Jesuit literature
    • themselves to the material world; it is a deliberate aim
    • the people who deliberately make a sharp distinction
    • then said to me: 'The younger generation of theologians
    • find out from the literature that my threefold order was
    • know very well what they are doing. They are deliberately
    • from what people generally find comfortable in the
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • organ to a very considerable degree. In a way, however,
    • and in Vedanta philosophy and literature.
    • death and rebirth. It is as if all this had been erased
    • generated in the human organism, studying them in great
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • shows that on average every single individual in Germany had a horse by
    • result in the initial stages. The army's general staff could order the
    • next generations — who will feel like this: ‘Well, here I am.
    • and neurosis will invade the souls of the coming generation. This will be
    • The only way to counteract
    • show itself in the growing generation is to prepare ourselves for the
    • general staff and the like when we want to speak of the way destinies are
    • bulk of modern literature, all the empty talk one hears nowadays, will
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • considerations. In a sense these will continue the theme
    • the anthroposophical literature that is already available
    • we have to go beyond it. Anthroposophical literature
    • wanted to make this condition generally applicable to
    • Empire had free and equal general suffrage. You could not
    • now become lecture theatres for modern literature and are
    • start repeating the rubbish literary hacks have been
    • writing today he is quite deliberately writing untruths.



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