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  • Title: Memůria e Amor
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    • before the first Goetheanum, the building to which he had given
    • over from the life before birth, and of the quality in the human soul
    • which is a seed for the life after death, the quality of love; and of
    • 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
    • amos com a alma de outrem, e do esfor√ßo para realizar o que fazemos a partir dessa compreens√£o. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor s√£o essencialmente ecos de nossa vida em comunh√£o com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experi√™ncia do que se poderia chamar de solid√£o ‚Äď pois √© sentida como solit√°ria a experi√™ncia do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspira√ß√£o √© como uma experi√™ncia de seres espirituais; a expira√ß√£o √© como uma experi√™ncia do nosso eu. Mas sentir-se solit√°rio ‚Äď bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembran√ßa, nossa mem√≥ria. Como seres humanos, n√£o ter√≠amos mem√≥ria se ela n√£o fosse um eco do que descrevemos como um sentimento de solid√£o. Somos indiv√≠duos reais no mundo espiritual porque ‚Äď n√£o posso dizer que seja porque nos retiramos para dentro de n√≥s mesmos ‚Äď mas porque somos capazes de nos libertar dos esp√≠ritos superiores dentro de n√≥s. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experi√™ncias. Pense no que seria de sua independ√™ncia se, em seus pensamentos, voc√™ tivesse que viver sempre no presente. Seus pensamentos lembrados s√£o o que possibilita que voc√™ tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar √© o eco do que descrevi como a experi√™ncia de solid√£o no mundo espiritual.
    • Pois bem, por que descemos ao mundo f√≠sico do mundo espiritual? Voc√™s poder√£o deduzir, a partir do que eu disse aqui da √ļltima vez, que as for√ßas que nos mant√™m juntos com os seres espirituais superiores decaem. Aqui na vida f√≠sica, envelhecemos porque as for√ßas que nos mant√™m em conex√£o com a Terra f√≠sica diminuem; l√°, enfraquece o que nos mant√™m ligados aos seres espirituais. Diminuem principalmente as for√ßas que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um per√≠odo consider√°vel antes de descermos √† Terra, perdemos a capacidade de conviver com os seres espirituais. Com o aux√≠lio dos seres espirituais, formamos a semente espiritual de nosso corpo f√≠sico, que enviamos primeiramente; da√≠ nos apropriamos de nosso corpo et√©rico e prosseguimos. Ilustrei-lhes isso em minha √ļltima palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das for√ßas da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regi√Ķes espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais d√©bil. Temos um sentimento crescente de que o desfalecimento prevalecer√° sobre n√≥s, no mundo espiritual. Isso cria uma necessidade de que aquilo que n√£o mais conseguimos carregar conosco ‚Äď o sentimento do eu ‚Äď seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Voc√™s sabem que estou falando figurativamente, mas a imagem est√° em absoluto acordo com a verdade, com a realidade. √Č assim que encontramos o caminho para nosso corpo. O sentimento de solid√£o encontra um ref√ļgio no corpo e se converte na faculdade da lembran√ßa, e temos que nos empenhar para alcan√ßar um novo sentimento de comunh√£o, na Terra. Isso se
    • Descrevi esse estado de sono sob um determinado aspecto, a √ļltima vez que estive aqui. Agora quero acrescentar algo sobre os processos ent√£o mencionados. Eu sei que essas coisas s√£o facilmente mal compreendidas. Repetidamente, ouve-se dizerem: ‚ÄúDa √ļltima vez, ele descreveu a experi√™ncia do homem entre dormir e acordar, e agora ele est√° nos contando algo diferente sobre isso‚ÄĚ. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso n√£o contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua fam√≠lia. As duas coisas caminham juntas. Portanto, voc√™s devem ter claro que, quando conto experi√™ncias entre o dormir e o acordar, n√£o se trata de toda a hist√≥ria, assim como √© poss√≠vel um oficial ter uma vida em fam√≠lia, fora de seu posto.
    • 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.
    • Estudem a crian√ßa at√© a troca de dentes. Notar√£o como o poder da lembran√ßa, da mem√≥ria, gradualmente se desdobra. Inicialmente, √© bastante elementar. A crian√ßa possui certa mem√≥ria, mas ela se torna uma for√ßa independente apenas no momento de troca da denti√ß√£o, estando completa em seu desenvolvimento quando a crian√ßa est√° madura para a escola. S√≥ a partir da√≠ que podemos come√ßar a edificar a mem√≥ria. Antes disso, ao enfatizarmos a mem√≥ria, tornamos a crian√ßa r√≠gida e criamos uma condi√ß√£o de alma escler√≥tica para sua vida posterior. Quando lidamos com crian√ßas antes da troca de dentes, trata-se de receberem as impress√Ķes do presente da maneira correta. √Č entre a troca da denti√ß√£o e a puberdade que podemos empreender a edifica√ß√£o da mem√≥ria.
    • 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.
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  • Title: Evil and Spiritual Science
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    • for mankind: the issue of the origin of wickedness and of evil
    • and again. For this question is indeed not one that rises up to
    • that our questions have always been issues for the deeper
    • usually thrown up, when one is at the start of striving for
    • knowledge in a certain way. That leads to real striving for
    • refer to thinkers in the last centuries before the foundation
    • This can be designated as the fundamental question for the
    • Stoics. And as an ideal for humanity, that strove to insert its
    • surfaced before the soul vision of the Stoics. — It would
    • of spiritual impotence. For this reason, for the Stoics,
    • striving for peace and equilibrium, led to freedom from the
    • swirled around before the Stoics. As regards Stoicism, I have
    • tried to bring to the fore precisely this side of Stoic being
    • ideal before Stoicism. And that which inserts itself as wisdom
    • striving for wisdom in the world?
    • before the soul vision of the Stoics stood what was later
    • can be put forward as a kind of justification of evil and
    • arose before the Stoics as the need for human freedom. And now
    • Freedom must reside in striving for the ideal of wisdom. But
    • see: the concept that many people have who stand before the
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • interest for those who are now themselves giving lectures to a
    • death, the cause of suffering, the origin of evil, and so forth. By
    • material form, it is looked upon like other lifeless objects.
    • body. We may therefore say: in the upper parts of man's being, the etheric
    • form in the lower parts. A blind-born person considers the description
    • of a seeing person for fantasies; the descriptions of those who perceive
    • capacity. But it lies dormant in every human being; for this reason
    • with theosophy as it is meant here. Those who develop their higher soul-forces
    • the whole sensory reality of a human being or object of stands before
    • instead by a form resembling man, consisting of an inwardly luminous
    • form of forces which is very much like the human being of the present
    • the inner aspect. When a person stands before us we can touch his physical
    • are all as real as the former. This is the astral body seen from within.
    • love for their fellow-men are surrounded by a greenish aura; religious
    • the external expression of inner instincts, passions, and so forth.
    • The external form of the aura is quite different from that of the physical
    • body and it surrounds man, and enwrapping him in a kind of oval form.
    • This form of light soars around the human being and sends out rays.
    • a child is to work upon his physical body, for the other two members
    • of his being have still have to unfold. A sound education will therefore
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  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • interest for those who are now themselves giving lectures to a
    • supersensible worlds. For this purpose we must cast a glance into what
    • or habitation. Devachan therefore means the spirit of God. In so far
    • The physical world need not be described, for it is clearly known to everybody.
    • far as possible to the descriptive form.
    • senses for the perception of the physical world are eliminated and we
    • perceive instead things which escaped our notice before, which had remained
    • the physical world. For in the astral world everything appears as a
    • a human life, for example, is not traced from birth to death, but from
    • this is very confusing. He may see all kinds of animal-forms, even terrible
    • human forms, and so forth, rushing towards him. There are people who
    • they cannot read its phenomena. Everything appears in the form of pictures
    • and images. A bursting rage, for example, may appear in the form of
    • fantasies. Yet this is not true, for what he sees, is an image, a mirrored
    • through such experiences to-day? The cause for this must be sought in
    • was formed out of the sense of beauty of that time. Each house, each
    • special character and was formed with love. Those who formed these objects
    • us; at the most the things in shop-windows, for example books, etc.
    • character is now spread out before us in the external world. In the
    • for the soul. But think of all the things that people read to-day: sensational
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  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • interest for those who are now themselves giving lectures to a
    • astral world. This will give us a basis for an understanding of reincarnation
    • the whole earthly life unfolds itself in every detail before the soul
    • of the departed in the form of pictures. This process lasts for about
    • from the astral body and the Ego. In the occult meaning we therefore
    • has taken place, the capacity of memory ceases — but not for always
    • — and a new condition begins for the human being. What is this
    • body in order to renew their forces. This work suppresses consciousness
    • restore fatigue, and for this reason it begins to grow conscious of
    • the astral world. Upon the Earth, this force was used for the reconstruction
    • of the physical body, but now it is free and exists in the form of consciousness.
    • palate for its enjoyment. After death the longing for these enjoyments
    • for good food, but the organ enabling it to taste it is lacking. The
    • terrible thirst looking in vain for water, for a possibility to quench
    • does not last forever, little by little the longings cease. Many religions
    • life. Past life rises up before the soul in the form of images and beings
    • being freed himself from physical life before death and the easier
    • for they were the prey of an illusion: they do not consider that in
    • be seized by an unspeakable greed for their physical body, which would
    • though in a weaker form awaits those who lost their life suddenly through
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  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • interest for those who are now themselves giving lectures to a
    • that our language, our words, are only coined for the physical world.
    • The higher worlds can therefore only be described by comparisons.
    • applies to objects of Nature, whereas artificial forms made by man appear
    • Negative images of physical-mineral objects therefore form the continental
    • takes place in the physical plane can be heard in this region. For example,
    • way with every other form of physical existence. With every incarnation
    • death and a new birth perceive every pain and pleasure in the form of
    • and tempests. We are then outside the soul-emotions and can therefore
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • interest for those who are now themselves giving lectures to a
    • after death, the whole past life from birth to death stands before the
    • This picture stands before
    • condition, will observe that his etheric body needs a long time before
    • images of his life-panorama are of great importance, for they now become
    • forces which impressed themselves upon the astral body. They transformed
    • themselves as if they were some kind of nourishment for the astral body.
    • self, man's fifth member, grows out of this complex of forces. It is
    • all his incarnations. When man incarnated for the first time — at present,
    • experience every smallest action in all its details. He must halt before
    • we can only now have a true knowledge of our own actions, for we experience
    • physicians in particular, were still clairvoyant and they could therefore
    • The astral body which he has laid aside is now no longer needed for
    • through this experience, we are warned for subsequent earthly life.
    • the soul in the form of a strong writing. The clairvoyant can always perceive
    • the astral corpses on the astral plane, for the dissolve slowly.
    • changed the forces. In the atmospheric region of Devachan we experience
    • in the form of capacities and talents. A feeling of unrestrained bliss
    • is contained in this process of transformation of experiences into capacities.
    • in the causal body has been transformed into capacities, man begins
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  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • Processes of metamorphosis of the moral forces.
    • interest for those who are now themselves giving lectures to a
    • Processes of metamorphosis of the moral forces.
    • causal body frees itself. This asserts itself in the form of rays which
    • radiate in blue and indigo colors out of the ether flame-like forms. When
    • to live for a time in an existence of its own and then it is absorbed by
    • (Kamaloka), man enters Devachan, where he transforms his experiences
    • form of pleasure and pain, passions and instincts, these constitute
    • thus transformed his whole life in an alchemistic way, his causal body
    • comes flying towards them in accordance with the inner force-streams
    • of the capacities acquired by each human germ. None of these forms
    • forms and colors and is expressed in them.
    • elaborated in the physical body. They transformed themselves into forces
    • which appear in the next life in the physical body as organ-forming
    • forces. Since the qualities of the etheric body have such an influence
    • This transformation of the
    • moral forces often lasts very long. Decadent peoples and races have
    • are a good soil for such putrefying astral substances. These forces entered
    • 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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    • interest for those who are now themselves giving lectures to a
    • A good preparatory condition for the next life is to meet all people
    • the Ego. Francis of Assisi for example had completely transformed and
    • transformed by the Ego is designated by the occultists with the Oriental
    • body is in part man's own work, in so far as it is the result of former deeds,
    • etheric body was formed. The more a human being works into his ehteric body,
    • the etheric body. The occult disciple transforms his etheric body consciously,
    • a harmonizing influence upon the forces of the etheric body. In the
    • forces which he would otherwise not have. What thus arises, as a result
    • with the best organ for his musical activities. This is the meaning contained
    • Is man's only work in Kamaloca and Devachan to work for himself? On
    • for each time he underwent an essential transformation. He returns to
    • For it is the work of Spiritual Beings. Natural science can never discover
    • the true causes for such transformations, a clairvoyant can see them.
    • with the transformation of the vegetable and animal kingdoms of the
    • plane the human spirit gradually formed communities and states out of
    • small tents and huts, so he also transforms the fauna and the flora in
    • Before the human being incarnates,
    • he has a foresight of his coming earthly life. (Karma) If this life
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • interest for those who are now themselves giving lectures to a
    • forefathers, the peoples who lived on our continent descended from the
    • meaning, thus reaching again a literal understanding of the words. For
    • sense of devotion for facts which others criticize. Here we may apply
    • The German saga speaks for example of “Nifelheim”. This
    • not have high foreheads; their foreheads were flat
    • had instead other highly developed faculties, for example the power
    • impulse he could stimulate the growth of plants, for his will-power
    • but in supersensible images. For this reason all their spiritual products
    • Atlantean ages, they controlled the life-forces. They built machines
    • gliding machines were propelled by the life-forces that lie concealed
    • the life-forces, they could build their houses out of trees which they
    • bend at will. For their dwellings they only used living substances and
    • The Lemurians were the forerunners
    • of the Atlanteans; Lemuria sets forth a still more ancient stage of
    • Atlantis the human soul already lived upon the earth. But before, there
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • interest for those who are now themselves giving lectures to a
    • of Lemuria and speak of the Lemurian human forms. These human beings
    • which were all of a volcanic kind. Typical for Lemuria is the manifold
    • change in Nature, in the forms and in life. The single forms and species
    • underwent a rapid transformation. The Atlantean soul-characteristics
    • the will, which also had the greatest influence on the form of the physical
    • This is very significant, for with the development of the lungs is connected
    • How was the human soul connected with the body, before giving life to
    • was when he first used his body for the purpose of perception. The human
    • being moved about in swinging, soaring movements. For this purpose he
    • with them; for they are quite degenerate descendants. At that time there
    • may be considered as obsolete, for it is based upon a false train of
    • form was still ape-like. During the Lemurian age the sole possession
    • 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
    • later on there will be a compensation for those who were expelled.
    • The moon severed itself from the earth and formed a secondary planet.
    • Formally, moon and earth were one planet. Thus the evolution of the
    • sees of the moon, is not the whole moon, for everything in the world
    • the earth with all its forces, with its whole aura, or its astral part.
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  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • interest for those who are now themselves giving lectures to a
    • before the time of the Vedas. It still had a dream-like, altogether inner
    • and to transform the physical world through the human spirit.
    • science arose, with the study of the forces of Nature and of their laws.
    • Mercury" are the designations for the first and second half of the earth's
    • development and are therefore even mirrored in ordinary life; names of the
    • agriculture, and so forth. The genius of the Dog-star, Sirius, was the one
    • and has adopted the world-systems of Galilei and Copernicus: but for the
    • astral plane the Ptolemaic system is correct; for there one sets out from
    • human being will have overcome bi-sexuality. Lower forces, sexual instincts
    • inner loneliness for their concentration. The second fundamental
    • calls for a complete submission of the pupil to his Guru. The Rosicrucian
    • Initiation is the right one for Modern people of the West.
    • Before that there was the
    • expression of one and the same initiation, but the forms of initiation must
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • is now ripe for the awakening of new forces of spiritual perception with
    • leading individual personalities are the principal driving forces in this development or whether
    • should like to mention for its importance is the following. At the beginning of the nineteenth
    • encompassing, synthesizing force, would see what is at work in the unfolding of history —
    • were pursued but only a sense that was developed for the external world of facts. Attention was
    • through spiritual science, because spiritual science alone can uncover the real driving forces of
    • accessible to Humboldt. He spoke of ideas, but ideas indeed have no driving force
    • might wish to find ideas as the driving forces of history would never be able to prove that ideas
    • substantiality can do something. Spiritual science points to real spiritual forces that are
    • behind the sensible-physical facts, and it is in real spiritual forces such as these that the
    • propelling forces of history lie, even though these spiritual forces will have to be expressed
    • for human beings through ideas.
    • come to us which, precisely for a discerning judgement of the situation of modern humanity, will
    • the stream of physical-sensible facts lie the driving spiritual forces. But everywhere in
    • Let us suppose that this is a flow of historical facts (see diagram). The driving forces lie, for
    • in this way, then the real activity of the driving forces would lie beneath it (red). But there
    • some year of world history, let us say around 800 AD What was significant for Europe, let us
    • say for Western Europe, was of course at work before this and worked on afterwards, but it did
    • not manifest itself in such a significant way in the time before and after as it did here. If one
    • method would be in complete accord with Goetheanism. For
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  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • is now ripe for the awakening of new forces of spiritual perception with
    • The fifteenth century ushered in an era for the
    • more and more in full I-consciousness. The forces which elaborate this I-consciousness will grow
    • importance. For it is not simply a matter of individual human beings thinking in an egotistical
    • increasingly educated for freedom, must also take up a conscious stand more and more to what
    • fact that the strong egoistical forces of the consciousness-soul, which are opposed to a social
    • strong egoistical forces of the consciousness-soul and, on the other, the all-the-greater
    • aegis of economic strife, for it is permeated by economic concepts, thoughts and struggles that
    • are little penetrated by the struggle for a philosophy of life
    • only seems so, for such settlements would not be real; very significant effects will issue from
    • the deeper forces playing in these conflicts. And although, by virtue of the whole make-up of the
    • there. He, however, transformed them into a theory, into a conception of life. And Marxism as a
    • character of the East. But here again it expressed itself in another form. Economic in the West;
    • This arises because the Bolshevism making itself felt there is in fact a foreign
    • import. If it were not for that distinction it would be far more evident that, even now,
    • has no understanding at all of the foment of deeper forces in the whole of our present
    • finds expression in the East. This shows itself so strongly that one must say: It is natural for
    • reckoned as belonging to the European Centre, for what is characteristic of the West is actually
    • all that was then forced upon the social life through the modern scientific way of thinking and
    • nature of Anglo-Saxondom, was the foundation for the world dominion of the Anglo-Saxon. The
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  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • is now ripe for the awakening of new forces of spiritual perception with
    • different point of view to the one we have taken for some time in the past, to the
    • beings that have progressed in an irregular way, that are more advanced than humanity, but for
    • against the normal progress of humanity in the East. Thus we can say: For a long time in the West
    • the appearance of religious movements. And the momentum of Bolshevism in the East, for example,
    • that Germanic peoples force their way into the Roman element and that something then arises there
    • diagram) and formed the Spanish, the French and also a part of the British population — is
    • element that when it comes up against a foreign language element — and there is always a
    • foreign language as though, if I may put it so, into a garment of civilization. What lives in the
    • grown into what, embodied in the language, has streamed up to it there. For it lay in the nature
    • the language. Thus, in this stream here (see diagram), there was preserved for the West the
    • in the cloak of a foreign civilization. One also has the human being in a foreign cloak in as
    • ceremonies and ritual of the Western societies, have become more or less empty forms — one
    • provides a foothold for beings of the kind I described yesterday,
    • enabling them to incarnate into the human being. But particularly favourable for this incarnating
    • forming a concept of the world and of life based upon it. The whole humanity of the human being,
    • — which makes it possible for such beings as I described yesterday to incarnate in these
    • these beings, who then secure for the human body in which they incarnate a certain position of
    • Where, for example, does the whole magnificent but
    • dominant. He, therefore, also considers the human being only according to body and soul and
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  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • is now ripe for the awakening of new forces of spiritual perception with
    • being cannot come to freedom. For if he has completely surrendered himself to the world of the
    • reason, to logical necessity; for then he is coerced under the tyranny of the laws of logic. But
    • Kant and tried to answer such questions for himself in a Kantian way
    • and Schiller lays the Aesthetic Letters before Goethe.
    • But this was not the point. For Goethe
    • for Goethe this was all far too cut and dried, far too simplistic. He felt that one could
    • philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in
    • picture form — as reply, as it were, to Schiller's
    • threefold social order is given here by Goethe still in the form of an image. Of course, the
    • threefold social order does not yet exist but Goethe gives the form he would like to ascribe to
    • disintegrates, represents the 'Uniform State' which can have no permanence in itself.
    • human being far too simplistically. You picture three forces. This is not how it is with the
    • one finds about twenty forces — which Goethe then presents in his twenty archetypal
    • twenty forces in a much less abstract way.
    • an experience of the whole human being, forming for himself the ideal of a human constitution of
    • soul and thereby only transforming into intellectual concepts what he actually feels.
    • is profundity in intellectual form transformed into ideas. But should one take it just one step
    • in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning
    • intellectuality just before that point at which intellectuality tries to emerge in its purity.
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • is now ripe for the awakening of new forces of spiritual perception with
    • attention to the challenges that are placed before us with regard to the evolution of humanity
    • form an exact idea of what the constitution of soul was like in the people who lived before this
    • different nature of humanity's interests before this historical turning-point, nor the interests
    • another force, whether as a sense of longing or as a more or less clear facet of consciousness.
    • It is the longing for knowledge. Now, when one looks back into former times, even into the
    • speak of a definite longing for knowledge in as much as the human being at that time had
    • relationship to the spirit world itself. Certainly, longing for knowledge has been spoken about a
    • development of humanity, to compare the longing for knowledge which holds sway today with the
    • intensity of the longing for knowledge that held sway before the middle of the fifteenth century.
    • Striving for knowledge was an intense affair of the human soul; for knowledge that had an inner
    • glow, an inner warmth, for the human being, and which was also significant for the human being
    • when it came to what moved him to perform his work in the world, and so on. Everything that lived
    • there as a longing for knowledge has become less and less comparable with what has been emerging
    • idea of what had previously existed as a longing for knowledge.
    • the striving for knowledge, even though pursued in isolation as was still the custom, enters more
    • gradually prepared for. The last traces of the old clairvoyance had long since become extremely
    • the fifteenth century. All human beings, or at least those who strove for knowledge, had some
    • only a transitional condition. For what is the deepest characteristic of this intellect? It is
    • not just there for knowing. This is the greatest error to which the human being can give himself:
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  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • is now ripe for the awakening of new forces of spiritual perception with
    • If an understanding for what one can call the
    • create a preparatory understanding for the course that the Christ-idea, the image people have had
    • corresponding form of this constitution of soul into different times.
    • civilization but which was already prepared for in Greek and Roman times. Thus one can say:
    • of an intellectual development. This was particularly so in the Romans. And one can therefore say
    • bring forward concerning the Mystery of Golgotha out of an ancient oriental wisdom, could be
    • received by people as news — could be clothed in the form of the germinating intellect.
    • the form of speaking about the Mystery of Golgotha in the way that was possible with these
    • before the intellect broke in and understanding for the Mystery of Golgotha could no longer be
    • but received the accounts, the traditions, and clothed these in the forms of their own
    • forms. Many external facts show how this dialectical-legal, political thinking, in which the old
    • Charlemagne, for example, was a vassal of the Pope
    • rulership of Charlemagne, one finds among the forces through which his rulership spread an
    • was everywhere permeated by dialectical-legal forms. The clergy were the bureaucracy. They held
    • conflicts, and how these conflicts really form a great part of medieval history. But one must
    • for the sages of the Mysteries sought as their pupils those who had
    • memories of experiences before birth or conception were the suitable pupils for the Mysteries.
    • recognize the intentions of the gods regarding human beings, for they had experienced this before
    • wise men of the Mysteries, by the priests, to be placed before humanity as individuals who could
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  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • is now ripe for the awakening of new forces of spiritual perception with
    • that, for many who would rather go through the coming times in a comfortable sleep, with a
    • must be absolutely correct. But what must be regarded as imminent is what I characterized for you
    • world-conception, based on science, that the most intense need will have to arise for what I have
    • before that time. History does not take this into account because external history ever and again
    • from this clinging by force of habit to what has been inculcated when one observes with a wakeful
    • humanity through modern scientific thought. But for the most part there is a terrible dishonesty
    • a stimulus for the right kind of development — then out of this materialistic mood, out of
    • before.
    • scientific learning when we held our course for scientists and we saw that none of these has
    • animal-element in man appears in a modified form, the extent to which the animal-nature in man
    • point where man himself becomes comprehensible. There is no place for the human being in the
    • But there is, as yet, no unified feeling for it. Such a feeling will arise with vigour from
    • This intellect, which was the principal soul-force
    • we hear the demand that man should stand solely on the basis of his own being. This comes forward
    • recent times to account for the human being, we have, on the other side, claims of all kinds
    • then that he descended from spiritual heights; that he lived, before he entered into physical
    • youth, was a dowry from the spiritual worlds which he had experienced before entering into
    • this kind before one's life on earth has no very great value, but a lively feeling for
    • experiences before. his life on earth. On the contrary he feels in himself the characteristics
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  • Title: Abbreviated Title: Lecture I:
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    • Spiritual Science. I will now give you only the chief ideas needed for the
    • reality is attributed generally only to what arises and forms itself, as it
    • But for one who wishes to understand the
    • For in the physical world consciousness can never arise where sprouting,
    • destroyed. I have shown that those processes which life brings forth in us
    • that the most important process of destruction for the life of the human
    • takes on thereby a higher significance for the whole interrelation of world
    • phenomena. No doubt the following question has often arisen before your
    • often been pointed out that this period of time is a long one for the
    • what went before. I would say, you are brought together with what went
    • before, with people. These people are children of other people, who are in
    • the time before our birth, we would have a long period during which we
    • before for types who come more quickly to earthly incarnation.
    • look back to our former incarnations, we were surrounded during our time on
    • anew when everything for the sake of which we were born before has been
    • what suits him and who simply lives for the moment, is not strongly
    • upward direction, and it is important for us to consider these in
    • heart and a soul for Spiritual Science were placed into this period in
    • order to see how it is ripe for downfall. Here on Earth you are made
    • and you will return again when that calls forth a new epoch, which lies in
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  • Title: Talk To Young People:
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    • Rudolf Steiner raises the social challenge for youth of our time:
    • Rudolf Steiner raises the social challenge for youth of our time:
    • darker and more chaotic than before. But just as in ordinary natural
    • sounds) at the same standpoint where they were before they were
    • divine forces concerned with the destiny of the earth. Then we will
    • unconsciously guided by creative spiritual forces that led our souls
    • unconsciously, has never before been experienced. And one must say,
    • to begin something our High School doesn't have, a publication for
    • of an answer for me. Yet I know that many of them know very well this
    • strongly emerges, for one thing, on looking at a beautiful landscape.
    • for nature, we should develop the most elementary forces within
    • remember the powerful claims for nature and the natural order, for
    • not altogether what they are looking for. They feel that they did not
    • helped them develop a really joyful enthusiasm for nature. Actually,
    • Therefore their urge: Away! Get away ‚ÄĒ anywhere! Leave behind
    • to ask themselves the reason for their suffering and what they were
    • longing for. This has
    • we need from young persons is first and foremost the will to try to
    • Section, I originally believed, I had to found for all those who
    • clearly and honestly perceived in themselves ‚Äúhunger for a truly
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  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • Saturn-man in deep sleep produces intuition for the Spirits of
    • Personality. (Original force.) At the end of the Earth period these
    • forms. The sleep experiences of the Sun-man ripen at the end of
    • the earth-period and emit Cosmic impulses for Jupiter's vegetable
    • densified imaginations for Jupiter and give the foundations for
    • the then highest developed men, turn into impulses for the human
    • thought, and that, for the mind cultured through Spiritual Science, the
    • evolution; for when we know the path evolution has taken, we certainly
    • take a good step forward.
    • sense, the former Moon-stage is preserved in a later stage, is active
    • part of us. We could show this in diagrammatic form thus:
    • this ‘dual’ man, the matter stands thus, for example: That,
    • preparation for the future. And only now, in the post-Atlantean epoch,
    • periods, is something quite new. Therefore, only since about the middle
    • physical earth-man rightly the apparatus for everything that he has
    • the old dreamlike perceptions; but today he is unsuitable to form the
    • conscious ideas, which, for them, are imaginations. Our dreams are
    • transformed into imaginations. In other words — the dreamer in us
    • becomes ideas for the Angeloi Beings, and they change these to
    • Force) (Diagram III)
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  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • riddles actually become more numerous for the human soul than they
    • were before, and in a certain respect they become also more sacred.
    • problems, the existence of which we hardly guessed before, first
    • expect just that regarding this Christ-riddle much will be solved for
    • say, it would be conceivable, for the Mystery of Golgotha, that is,
    • means of the knowledge which men had before the Mystery of Golgotha.
    • particular, Greek philosophy that which was developed for instance as
    • original revelation had not taken place. For it is not only
    • at its starting point have been formed by human beings themselves. It
    • revelation which in ancient times had been given to man for the most
    • part in imaginative form and which had been attenuated to concepts in
    • One should see, for instance, how
    • grasp what was flowing in as living soul-blood, for he now feels
    • efforts, that so struggles, that in the Roman-Latin element overflows
    • Middle Ages, when Scholasticism flourished, the greatest efforts of
    • form of the old Roman language with its marvellously structured
    • If it had been possible for what had
    • for this Latin heritage, simply as if through a thrust, to gain an
    • an eating of the Tree of Life. But this was forbidden, after the
    • its other form as the Cross erected on Golgotha —
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  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • forming world-history may be divided on the one hand into what may be
    • will place once more before our soul the familiar fact of the
    • considered more closely and exactly, but for today's study what has
    • been said can serve for a broad foundation.
    • come before his soul that at the moment of waking he, as soul-being,
    • to themselves: Yes, this or the other came; it placed itself before
    • physical living and weaving for the physical consciousness, but which
    • completely forgotten in the moment of waking.
    • have to say concerning these words if you bring before your soul in a
    • life; for as he is now, the effect of the Luciferic temptation is
    • no longer appear to you so inconceivable if I now bring before you a
    • eat of this Tree then something similar would have come to pass for
    • sleep as for waking. But this was not to happen. And thus for the
    • moment that man was punished by being forbidden to eat of the Tree of
    • come to our consciousness (because Lucifer claims it for himself) has
    • possession of it, it comes about that something predestined for men
    • by the Jahve-Godhead does not take place. It was destined for man by
    • the beginning. It was designed for man by the evolving Jahve-Godhead
    • for earthly life that Lucifer lives and weaves, from our going to
    • come into our etheric body and physical body when we wake. For what
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  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • People think thoughts, they form
    • something perceptible. But it is not recognised as a form-builder, a
    • before we are born and belongs to the forming forces of our nature.
    • thoughts, we work the whole time anew upon our forming and fashioning
    • ourselves must be inserted, for we are continuously losing something,
    • the thought inserts into our human form, preserves us, generally
    • breathing — though for the most part it is no
    • the time to become man, or, better said, to form the human
    • forces within us we can hardly reach a right understanding, based on
    • inner feeling and life, of what spiritual science really desires. For
    • Therefore it has been very difficult for
    • in a high degree that one must seek for this feeling of an inner
    • for meditation; for meditation should be a familiarising oneself with
    • the shaping forces of thought, a becoming aware of the living feeling
    • become known to us during meditating. Therefore we find in the Orient
    • thinks, but one becomes at home in the fashioning forces of the
    • has neglected to acquire an understanding for the Mystery of
    • home in the forming forces of thought life, but nevertheless in so
    • general not much consciousness exists there of these living, forming
    • forces of thought; in the East one is not understood aright, since
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  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • connected with the forming of our ideas and concepts, is in a certain
    • fact that here within, it is raying out and continually calling forth
    • our form. On the other hand we have an element of will and feeling
    • two worlds for him; the world of the existing order and the world of
    • has therefore come to this dual partition and must experience it as a
    • the former separation of the Moon from the progressing Sun. The way
    • moving and forming. Thus Lucifer, as it were, dwells in our
    • And what is it for Lucifer himself, that what he should have
    • into the Earth-evolution, and in this evolution experiences for his
    • beg you to pay great attention to this, for it is full of importance,
    • formerly; they now wish to bind the intellect with the human being;
    • the earth- contents, and we should not, as we do now, form concepts
    • which consists in this — that Lucifer holds before
    • explanation of all that the senses conjure up before us. We ought to
    • he mixes together, and philosophers have for a long time endeavoured
    • forward, for instance, that the world is infinite as regards space;
    • world is not spatially infinite but is limited. For both there are
    • a still older kind of deviation from the forward course of evolution
    • Archangeloi who live in our impulses of feeling and will. Therefore
    • within them living sun-forces, sun-forces that are actually within
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • sun-activities, shoots, leaves, fruits are called forth, and
    • for once suppose — hypothetically we can accept it
    • that the sun comes and the shoots spring forth —
    • for the caterpillar can know nothing of this; it creeps around, this
    • makes for himself, never a word is to be found about the existence of
    • the sun, the coming forth of the plants; this indeed is self-evident.
    • from ordinary human sight to spiritual sight, for one notes how then
    • world-conception means nothing for its correctness. One who can set
    • of entering into those other worlds. For no matter how complete in
    • immense amount of value for the worlds in which man dwells; but they
    • unless you first come to understand where these proofs originate. For
    • our time, it is truly a matter of getting a feeling for the way other
    • worlds permeate our world, for the way other worlds allow themselves
    • to become manifest. Certainly, this is difficult. For truly,
    • conditions for the worm are such that he lives underground; the worm
    • would not endure well up above, if he were forced to go out there;
    • is also difficult for the human being, when he detaches himself as
    • consecutive formation of Saturn, Sun and Moon, Time (during the
    • us say, as the forms of the letters of the alphabet have to do with
    • as they are, but rather as signs, as images of these worlds. For
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • adapted for making perceptions as the human being makes perceptions
    • lecture was unfortunately only available in a much abbreviated
    • germ of the sense-organs arose as a purely physical rudiment, for the
    • of the physical into whatever else is forming in man, so that the
    • — the human being thrusts forward into the world
    • then the human being would always have had to wait for the physical
    • entered and because it actually fills out that which has been formed
    • this. For only when science will one day be real spiritual science
    • from outside one must so draw it that Lucifer thrusts forward and
    • ...’ for it was not intended to open them, but so to
    • set into the world as an ethical-moral being; for there is much we
    • into us of Lucifer's activity. We should never be angry, for
    • another. Only through the working of Lucifer is it possible for us to
    • another, or for us to insult him, etc., etc.
    • Lucifer thus projects his tentacles in from outside, for instance,
    • that it has become possible for the normally progressive gods to
    • over such things very lightly. For how often a man says:
    • ‘I do this or that not for my own sake, but in the
    • of the ‘Society for Selflessness.’
    • myself, for that would be personal and against the rules of our
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  • Title: World Downfall and Resurrection
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    • For anyone who would read my Occult Science as he
    • create something for which the books should be only a
    • out their own thoughts for themselves. Now the kind of
    • consciousness that was natural before the 4th century still
    • that man forms judgments and draws conclusions as a human being
    • heritage from an earlier form of knowledge — was a fact
    • acknowledged by anyone who thought at all in the days before
    • once again, was drawn forth as it were with effort from the
    • that is why it is so difficult for us today to understand the
    • Science. It is a question of forming true and really adequate
    • many things were no longer understood at all, as, for example,
    • the first verses of the Gospel of St John in the form in which
    • the Logos, therefore, is the creator of the things of the
    • things visible, but the Father God is substituted for the
    • on in the form of the Eucharist. The essence of the Eucharist
    • beliefs which then survived in decadent form — we find
    • they had already adopted a different form of worship, the
    • worship of Gods of locality. The conception, therefore, was
    • mystery in the forces of the body and of the blood.
    • forces of the Divinity ruling in the body and flowing through
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  • Title: Lecture: Philosophy and Anthroposophy
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    • ordinary mysticism, and before attempting to penetrate into the spiritual
    • form of distress, or it may rob a man of the power of rightly disposing
    • obstacles are: Natural Science and Mysticism. Both these forms of knowledge
    • reach, indeed, both obstacles, but not to remain stationary before them.
    • comprehend man in the light of the operative forces observed in the realm
    • organization. Efforts in this direction must be accepted as the rightful
    • of this rightful ideal, press forward to an insight promoted by a sound
    • by Natural Science become increasingly foreign to all our inner experience
    • of reality. The more perfect the results, the more foreign are they felt to
    • be to our inner life, with its thirst for knowledge. True to its ideal,
    • the case in our conscious self, but the unconscious origin of our efforts
    • must have an altogether different significance — a significance for
    • the first obstacle against which we strike in our effort to attain
    • press on far enough to destroy the force of illusion, we become aware that
    • Mysticism, proved to be no fulfillment of our efforts to find reality, but
    • merely the starting-point of our path, for we are shown the chasm that
    • forthcoming in ordinary consciousness, but must be developed. With true
    • form of knowledge must be sought in addition to these — a knowledge
    • knowledge of reality thereby attained, Anthroposophy; for at the outset,
    • from reality to an unreal imaginary world; it embodies the search for a
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  • 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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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • professor.' Of these, the formative effect of the rhetorician's cultivation
    • supplement to many of the things which I brought before you last year in
    • shape out of this the education necessary for the present time
    • should be drawn: the teacher must really have a deep feeling for the nature
    • a valid sense for what is meant by the esoteric. We believe today that what
    • proclaim what is true and right before the world, once it has been
    • formulated in a way one deems to be correct. Now in real life this is not
    • And it would be necessary for the teacher especially to guard much as
    • clear that our present work is to prepare this next generation for definite
    • what is the real cause for mankind having fallen into the widespread misery
    • in which it is today? Mankind has come into such misery because it has for
    • concerned, for from the last third of the 19th century onwards the peoples
    • the West. It is taken for granted today among men who debate educational
    • frequently contested; nonetheless it is done in practice, and for the
    • to nobody to alter, re-think or do away with textbooks.) It is a fact, for
    • example, that textbooks about botany are written more for a future botanist
    • than for human beings in general. Similarly, textbooks for zoology are so
    • the peculiar thing is, that we should be striving today for precisely the
    • facts about plants or animals, so that it is made difficult for children to
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  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • professor.' Of these, the formative effect of the rhetorician's cultivation
    • THREE FUNDAMENTAL FORCES IN EDUCATION.
    • For during the period of a child's development this whole man needs to be
    • of our human nature are of course not subject to uniform development but
    • outer expression for the fact that in the child's organism up to then
    • head until about the seventh year. These forces —
    • what happens formatively in the rest of the organism, in the trunk and
    • forces, working earlier within the organism, are from his seventh year
    • onward active in the child as forces of soul. The whole period up to the
    • change of teeth, while the child is growing, is effected by the same forces
    • that appear after the seventh year as forces of intelligence, as
    • intellectual forces.
    • emancipates itself from the body, is active no longer in the body but for
    • itself. In the seventh year forces begin to be active, arising in the body
    • anew as soul-forces, to work on and on into the next incarnation. Then it
    • the forces shooting downward from the head are held in check. Thus during
    • between forces striving downward from above and others springing upward
    • from below. The change of teeth is the physical expression for this
    • struggle between the two sets of forces — those that
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  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • professor.' Of these, the formative effect of the rhetorician's cultivation
    • should be taken in from outside in a particular form, and acquire their
    • value for life by being worked on further by man himself.
    • same thing applies at a higher level also, for example in the art of
    • kinds of principles and formulated statements, that is roughly the same, in
    • food in its natural form. And then, when we are giving the lesson, from out
    • of this knowledge of man there will arise in us, in a very individual form,
    • can be of secondary importance for the lesson, but they are not as
    • perform any function other than perceiving the moving limb and the actual
    • there is an interruption between these uniform nerves; that is, the soul
    • streaming through the sensory nerves to the centre for instance, undergoes
    • a drawing, a form of any kind living in our environment, that is, anything
    • nerve-senses system, and we only understand a picture process, for example,
    • Actually we have to see the truth of something we understand before we can
    • agree with it. For it is our rhythmic system that supplies the meeting
    • place for our understanding of knowledge and the soul's element of
    • there is a third element, which is the absorbing of information so that our
    • distinguish perception, understanding, and sufficient assimilation for the
    • for as teachers we have particular reason to know about them. Notice what a
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  • 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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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • professor.' Of these, the formative effect of the rhetorician's cultivation
    • place a mutual permeation of the eternal I and that which is being formed:
    • described when we say: is being absorbed: for what lies in the outer world
    • time with the whole organism. From another point of view we can therefore
    • before then, when the human being is still an imitator, the ego anchors
    • sphere has an immense significance for the educator. For
    • means, for example, that the ego must not enter the physical body, etheric
    • into the opposite. With regard to a child it is therefore the intimate
    • or another too strongly but rather develop a feeling for the fact that in
    • — a small bump rising a little way behind the forehead
    • the forming of mental images of number and space helps the ego to settle
    • through. Equally, everything in language which is of a musical nature, for
    • the organism. Music will be specially beneficial for a somewhat fanciful
    • is too strongly dependent on the body, we let the child draw the forms
    • child draw geometrical forms we create a force which works counter to the
    • listening and less his musical memory. We can always work for a balance:
    • is said. I will work with the child in such a way that I call upon him for
    • develop a certain force in it.
    • drawing. In history, for example, it can be done excellently when you
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  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • professor.' Of these, the formative effect of the rhetorician's cultivation
    • truths in particular that I would like to develop for you. We shall then
    • very often do not ask the question as to which of man's forces are used to
    • knowledge by means of certain forces in man. But what the actual
    • connections are between these forces and man's being, they do not usually
    • is the force of Imagination, the second capacity is the force of
    • Inspiration and the third capacity the force of Intuition. The question now
    • I have often mentioned, is connected with the development of forces that
    • obvious that the forces doing this work of developing the physical body are
    • they work. These supersensible forces, active in the whole of man's
    • appeared. At the age of seven these forces go to sleep. They are hidden
    • forth from your being when you do the sort of exercises I describe in
    • as leading to Intuition. For the forces that are applied in the acquisition of
    • intuitive knowledge are the same forces that you grow with at the time of
    • forces that are active within the human body until the seventh year are the
    • forces you use in supersensible knowledge to reach Intuition.
    • the forces that are active from the seventh year to the fourteenth year and
    • go to sleep at puberty in the depths of the body, are drawn forth and form
    • the power of Inspiration. And the forces that in bygone times used to be
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  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • for the understanding of the Christ Mystery.
    • possible for the first time to speak about a subject which had not been
    • of Nazareth and lived in it for three years, from the baptism of the Jordan
    • of Nazareth before our soul and has taken up that being, can be said more
    • in the Jordan formed the main topic of the Basel lectures. Already in this
    • prehistory we have very complicated relations before us. The greatest, one
    • connection to the Gospel of John. But for the time being only sketchy can
    • before in the world. Following the Gospel of Luke, one could speak of three
    • special beings, which must be formed in such a way that the currents could
    • flow together in them. It is necessary, therefore, to study such entities
    • before. However, that embodiment in the 6th century before Christ was a
    • is called a Buddha. Before that, he was merely a bodhisattva, that is, a
    • world. Today, for example, man can recognize out of himself certain logical
    • that time, for example, man would have found nothing about the moral in
    • be appealed to. Thus, today there are certain truths for man which would
    • have been impossible to find three thousand years ago, for example, the
    • vain for such a voice. There, to use an ugly word, compassion and love had
    • was for thousands of years to infuse compassion and love into people from
    • time, however, when humanity has become mature enough to find for itself
    • what it had previously been instilled with. It was the same for compassion
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  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • for the understanding of the Christ Mystery.
    • other three gospels would not be in the sense of spiritual research. For
    • what we are looking for within the spiritual-scientific research should not
    • possible for this important essence of the Christ to flow into the
    • and unite precisely in Jesus of Nazareth. He appeared to us for the last
    • that form which the Buddha assumed after his last incarnation, in which he
    • the individuality before the embodiment of the Buddha, in which it appeared
    • Henceforth, such an individuality was embodied in it. He no longer
    • individuality has developed forward, does not look —
    • thinking, feeling and willing, then stands, so to speak, each for itself.
    • re-embodied. This is expressed in the Gospel of Matthew. For in the gospel
    • understandable for the writer of the gospel of Matthew, who added the
    • stream of Zarathustrism to Christianity. Therefore it is also described
    • the qualities inherited in the house of Solomon. For the task he had,
    • able to deepen his beingness so much. Therefore, in the twelfth year he
    • so. — But for that reason and conscience had to be
    • soul power appeared only in a certain time, before it was not
    • Before there was a conscience in man, before
    • impulses, and these had to be instilled into the soul. For example, what
    • Buddha was there. Therefore, the Bodhisattva had to become
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  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • appropriate to bring this lecture to the fore.
    • true form with active comprehension. On this point one has only to avoid
    • the leading classes have essentially concocted for themselves. As regards
    • the division into classes, the situation in ancient Greece, for example,
    • capacity for work, but with respect to their entire humanity, were viewed
    • life did not take the form it does today — such that
    • of how Christianity endeavored for centuries to imbue humanity with a
    • before God. In the same way, if you look back for that matter to the
    • forgotten that throughout the Middle Ages the content of spiritual life
    • literary. Ever less understanding showed itself for the pictorial, for
    • the form that made it possible to a certain extent that, alongside the
    • more in recent times and has laid the basis, more than anything else, for
    • present age at the point where it has become almost impossible for one
    • feeling that a point of view for judging life is to be won by way of
    • what people claim for themselves today as religious content is after all
    • stressed yesterday and the day-before-yesterday, how abstract this life
    • expressing itself for the most part for people in language, has become
    • abstract and hence materialistic. For, everything abstract leads human
    • needs, in a devoted manner, to enter into the whole world; for the human
    • nonetheless remains true that everything I have set forth here is
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  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • being, for Raphael has become one of the pillars upon which the higher
    • since we have need of him for our well-being.
    • Ergebnisse der Geistesforschung.
    • For another version of this lecture, see:
    • Ergebnisse der Geistesforschung.
    • other than by gathering together all his spiritual forces,
    • in such a grandiose manner almost a thousand years before the
    • founding of Christianity, would lose something for us, in
    • forth long before the advent of Christianity joins itself for
    • something would at once be lacking for us if the creative power
    • him joins with his own creative activity to form an organic
    • special light. We see how a uniform spiritual element flows
    • through humanity's development and how this shines forth quite
    • What is put forward here from a spiritual scientific standpoint
    • philosophically. What is said has arisen for me after
    • as it does today for the times preceding the Greek period. For
    • the impression before him, what lives and weaves in things of a
    • soul-spiritual nature. The spiritual resulted for human beings
    • throughout the time of ancient Greece. For that reason, the
    • forces through conscious effort, in advancing to the spiritual.
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  • Title: Leonardo's Spiritual Stature: Lecture
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    • graphically conjures before us for the first time an expression
    • back, one has the impression that for quite some time already
    • Yet, for a considerable time this has no longer been evident on
    • wall. He therefore attempted to use oil-based colours,
    • something that had not been done before in painting murals. A
    • wartime and so forth. All these things took their toll on the
    • 1519, we nonetheless stand before the mural in the dining hall
    • of the Dominicans in Milan with quite particular feelings. For,
    • painted by Leonardo, little remains also for the general
    • melancholy before this picture in Milan; and so it is in
    • fresh life forces, viewing life with joyful expectation and
    • enthusiasm, with an enormous urge for knowledge — fresh
    • Strangely indeed does this personality of Leonardo stand before
    • reproductions. Letting the picture re-arise for us in this way,
    • a question can emerge for us: Did the one who once painted this
    • sum total of life forces must have belonged to this human being
    • for him to remain fresh and in good health, as he did in the
    • characteristic fashion. If he had, for example, to paint a
    • frequently followed a person for a whole day when a particular
    • of things that amused or alarmed them. For, he wanted to study
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • those who shaped them for the world harkened
    • convoluted paths before these sources can be
    • expression oneself in the form of a fairy tale of some kind.
    • again for the soul's most noteworthy experiences. This is what
    • set forth in a more philosophical-abstract form in his
    • productive mood. For, whoever is able to arrive at the
    • aforementioned sources from the standpoint of
    • Hence, it will only be possible today to put forward a few
    • That is to say, whoever seeks to come to the aforementioned
    • works of art — the most moving tragedies for instance.
    • external world. These are in many respects hard to foresee,
    • since for the most part we penetrate only with difficulty
    • tragic, as well as other forms of artistic expression, results
    • for us, we may feel, in seeing the human being — for
    • be as far removed for the soul from the corresponding inner
    • radiates and pours forth out of itself joins forces with the
    • described for penetrating the spiritual worlds, at a
    • for conscious daily life.
    • For
    • investigation takes place for example,
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  • Title: A Mongolian Legend
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    • for she has lost her only child. She hurries through the world,
    • it breaks into a thousand pieces, for she has to convince
    • to the boundaries of the human form and disappearing into the
    • today within the soul. It is the yearning for these worlds, the
    • yearning for this world has remained, though not the
    • beings formerly saw warm, feeling-imbued beings in the
    • see physical forms around them with defined contours.
    • mother of humanity, searches the world, seeking for what will
    • come to expression in a different form in a future humanity.
    • material will then be spiritual for them. Their now hardened
    • looking for, human beings of the future will again see the
    • Redemption can only occur if human beings pour their forces out
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • Die Weltanschauung eines Kulturforschers der Gegenwart, Herman Grimm, und die Geistesforschung
    • Geistesforschung (Results of Spiritual Research) GA 62. The series in which
    • underline its overall importance for Rudolf Steiner: Held January 16th 1913
    • said that for the purpose of gradually entering into the whole
    • t could easily appear as though what is set forth here as
    • range of cultural life, a realm subdivided itself for Herman
    • Goethe that he sought. This then became a yardstick for him in
    • forefront, rather than what proceeded from Goethe. During that
    • about him suggestive of an aristocrat. And, it can be said: For
    • acknowledgement of the aforementioned status. I still fondly
    • Grimm. Known for inaugurating modern linguistic research,
    • almost forgotten and remembered by only a few remaining souls.
    • is required for someone to submerge themselves fully in the
    • significant event and its aftermath. For there were
    • consequences both for his father and his uncle, in that they
    • University of Berlin, also published in book form. Anyone
    • years as being of special significance. And, as set forth in
    • everything that was important for Goethe's development —
    • on form to become a creation, of Goethe's phantasy. How, he
    • asks, in forgetting everything of a particular life
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  • Title: Imperialism: Lecture 1
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    • Spiritual and Social Transformations in Human Evolution,
    • Ideas for a New Europe: Crisis and Opportunity for the West.
    • much as possible with them. Therefore I will structure this lecture
    • in Switzerland, for what Woodrow Wilson is today, he was of course
    • public's capacity for judgment, as it zips around the world today, is
    • peoples and so forth. All these things were not
    • true, for what was behind them was something completely different, it
    • centuries before the Christian era. We find imperialistic empires in
    • of the Asiatic impulse are, for example, the historically known
    • ruler or the rulers of that empire. Because of course our words for
    • ruler or king and so forth no longer express the feelings about the
    • of people in general of the third to fourth century before the
    • has led for example to the Protestant mentality. But the essential
    • consistency, for the way of thinking was so different then from what
    • was he? The ruler of the oriental empire was God. And for the people
    • somewhat disrespectfully, were beings of a divine nature. For it was
    • did not exist for the people of the ancient orient. Everything
    • Egypt, for there we find a true transition to a later form. If we go
    • back to the oldest form of imperialism, we find it based on the king
    • This is so paradoxical for the contemporary mind, that it seems
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  • Title: Imperialism: Lecture 2
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    • Spiritual and Social Transformations in Human Evolution,
    • Ideas for a New Europe: Crisis and Opportunity for the West.
    • preparation for something which is yet to come in human evolution. If
    • the old realities had not transformed themselves into platitudes,
    • could not come into being. The new could not come if for example a
    • visible god appeared in human form as happened in the last years of
    • the Roman empire. For the Roman emperors were, at least according to
    • real god in human form. In the course of time such things have lost
    • more the terrain is prepared for a new reality — a spiritual
    • super-sensible world; for a spiritual life which does not seek
    • the divine-spiritual beings in human form, but as real, genuine
    • life, fully conscious of the illusionary nature of what was formerly
    • platitudes; for to realize that they have become platitudes causes a
    • we maintained till now. Reality for us is what we do for our stomachs
    • recognized them for what they are, as long as we do not realize that
    • For the same reason that we go forward towards a new spiritual life,
    • greatest talent for this truth. All the prerequisites for the dawning
    • other European peoples have little disposition for such a truth to
    • dawn on them with the necessary intensity. For them other conditions
    • Consider for a moment that the various
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  • Title: Imperialism: Lecture 3
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    • Spiritual and Social Transformations in Human Evolution,
    • Ideas for a New Europe: Crisis and Opportunity for the West.
    • defend itself for a period of time, then it is surely justified to
    • create certain professions for that purpose: police and military
    • professions and therefore we have something which is no longer
    • perhaps originating due to the necessity for defense, takes on an
    • discussion was grounded in the fact that a god in human form walked
    • foundation for public affairs.
    • symbol for what is not actually present in the physical world, but
    • was when it first occurred to people that a possibility for
    • human form should or should not do this or that made no sense. In
    • attributes of the second stage, which I have described for you. Thus
    • predicate to a subject. In the oldest forms of human expression this
    • During the second stage what we call today parliament for example was
    • in preparation; for a parliament only makes sense when it is possible
    • to discuss public affairs. Therefore, even the most primitive form of
    • live in the third stage, insofar as the characteristic form of the
    • disappeared from discussion and therefore everyone can be right, or
    • retained within the next stages. Therefore the inner impulse to
    • platitudes in a manner that only had meaning for the first stage. In
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  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • Further development from a theoretical point of view for most
    • systems expand to other areas of the world's phenomena. So for
    • another sphere of the world, for example the sphere of organic
    • one form into another, so thoughts should also take on other
    • forms when they enter into other spheres. One thing remains the
    • be called “scientific certainty” which forms the
    • comes from — at least for me it comes from this, if I
    • For Goethe it simply lies in his words: The world of
    • looking for hypothetical, assumed reasons for explanations.
    • fertile time for science in the 19th Century, much
    • of which has become obsolete, what Goethe envisaged for natural
    • developed, here the mathematical way of thinking forms a
    • rationalistic way had to form a foundation by the introduction
    • mathematical function. For instance, if I say: X equals Y,
    • internally. Take for instance a simple example of Euclidean
    • mathematical brain. This for example also leads to the basis of
    • Naturforschenden Gesellschaft
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  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • discovering the difference within the form, within the human
    • organisation in the same way, therefore such a detail could not
    • Century, it could not be stated in this way — also for
    • organ formation were transformed and then gradually through its
    • evolution created the possibility to make space for what is
    • within man, and in such a way reveal the transformed
    • the search for the differentiation, in the anthroposophical
    • itself, in its forms, only depends on the animal and the human
    • metamorphosis, then one has to, if you are looking for
    • takes on form through his organs. In brief, one needs to search
    • happens, which, we say, is where taste experiences for instance
    • life. Certainly one could say: what for instance do the senses
    • and as a result we will for the sake of brevity only hint at
    • for instance the ptyalin, pepsin and so on, how can it not also
    • beings. For those who want to understand if one could speak
    • about twelve senses in the same way as for five or six — from
    • seeing, hearing smelling, tasting, feeling or touch — for those
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  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • involvement they were looking for with philosophy was quite a
    • than what had been experienced for centuries. When one looks
    • Schelling, one admires the energy and force of Fichte's
    • for the pure comprehensive, insightful thoughts of Hegel, but
    • the striving of the “power/force and matter/substance
    • who lean towards the former idealistic philosophy. There were
    • type. For them a big question came about: How can a person
    • What I'm sketching for you now as a situation in which the
    • had been found. These efforts more or less petered out into
    • nothing definite. The efforts ran into a large number of
    • to develop a striving for solutions regarding these
    • that one can't sketch it in the same way as I've done for the
    • effort to determine reality. Today philosophic viewpoints have
    • foundations, and which make it possible for us to characterise
    • the second half of the twentieth century comes clearly before
    • extent already been the case for some time, but these
    • before the eyes of our souls.
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  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • schooled for it, therefore results of Anthroposophical research
    • every other individual can prove it for themselves, simply with
    • steps towards supersensible research must be striven for, and
    • therefore there are indications in various publications which
    • Dear friends! The Anthroposophical world view for a long time
    • ideas about the supersensible, before it became possible to
    • before that, as shown in the small publication “The
    • for me to give more than a few indications in this introductory
    • other need for theoretical knowledge. No, these conveyed ideas
    • person, this makes love more intense, transforms human vigour.
    • opportunity to choose the outer conditions for the education
    • asserted that for a satisfactory education, satisfactory
    • teaching to be established, then some or other place for the
    • school, for the educational institute or its equivalent, must
    • kind of material environment for the children, we had to house
    • spiritual basis for the pedagogical and didactic aspects
    • strive for an abstract head knowledge — if I might use this
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  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • the same facts and indications acquire their form only
    • a direct encouragement for practical activities — practical
    • from the spiritual life, so that the economic life becomes, for
    • those who stand within it, formed out of their personal actions
    • misconceptions lies what we first have to strive for
    • an ever wider understanding for them.
    • reject wanting to talk in this way about the possible form
    • interest could be stimulated for instance in socialistic
    • circles; here the experience could be that what is wished for
    • have to wake up before it is too late — that this “too
    • late!” has come to the fore to a large degree today. We
    • because it indicates the forces working among us which have in
    • evolution, which even today can be instructive, for instance
    • life, then we get the following answer. The time for
    • broad for what lies in social life. To think scientifically —
    • from intellectual sentences — like for instance Ricardo, Adam
    • general laws for economic life if economic facts are not
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  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • day for theologians is Friday the 10th. This event
    • Dear friends, it has never been my purpose — forgive me
    • if I'm forced by this challenge given to me by shortly
    • possible, but unfortunately it has resulted that many attacks
    • methods of science, and on the other hand the human needs for
    • the creation of ideas and concepts, which are needed for
    • working scientifically. This then holds true for all
    • I can't give you proof of this. This remains a truth: for all
    • need a formulation of natural laws, in which experience of the
    • Intuition. This is simply a fact for further progress in inner
    • often forced that what one is observing — I admit this
    • also be a goal for Anthroposophical research.
    • Movement will be forced in any way to participate in something
    • defamation of what is really striven for in the Anthroposophic
    • any other people living in the present. His contemporaries for
    • For
    • research. I'm always delighted when things are said to me, for
    • Maximum number of matches per file exceeded.
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • The Impulse for Renewal in Culture and Science
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • anthroposophy." For each course day, Rudolf Steiner gave the introductory
    • easy to have speech as an object for scientific treatment as it
    • is for instance about human beings relating to nature or to the
    • least a clear outline for the observation of the object.
    • object essential for our observation. One can, if one remains
    • for. When it became known that this course was going to take
    • twice, one after the other. Already before this I believed that
    • The lecture cycle was given throughout also for the English
    • world, love for the world and his or her own activity and
    • can be called human duty. It would be necessary for this
    • lecture twice, once from 10 to 11 o'clock for the English
    • audience, and a second time from 11 to 12 for other
    • should simply have been parallel, in quite a different way for
    • the English than for the Germans because I needed to make an
    • effort to live into the mood of my audience. Something similar
    • related to “pflegen” (to care for). Out of this
    • person who has no sense for the unconscious depths of soul
    • sober objectivity for scientific observation of speech. One
    • Maximum number of matches per file exceeded.
  • Title: First Class, Vol. I: Lesson 1
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • for Spiritual Science as an esoteric institution the task which
    • This is no unnecessary observation, for such seriousness has
    • which can provide for the revealed spiritual needs of our
    • Therefore, I wish to begin the School today, with those members
    • for whom it has so far been possible to issue the membership
    • towards what the sense-world has accomplished for humanity when
    • in a School for Spiritual Science we attend to the revelations
    • received with all earnestness. For this — I must say it
    • should be. For many still don't think correctly about the
    • School. This must be gradually corrected. For it is only
    • possible for those to be in the School who take it in all
    • undermining forces which are increasing day by day. The members
    • first and foremost thing to be observed in this School must of
    • course be what it is possible for the spirit to give us. It
    • Where from earthly matter, form on form,
    • For your own being the day grows dimly
    • Where from earthly matter, form on form,
    • For your own being the day grows dimly
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  • Title: First Class, Vol. I: Lesson 2
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • present who were not here last time. We shall therefore start
    • being. And we want to first develop this sensation before
    • being. We shall therefore develop this theme. And although the
    • throughout the ages, encouraging man to perform his noblest
    • Where from earthly substance, form on form,
    • There you do enter, for your own true-being,
    • For your own being, this light of day grows dim
    • that we can never find our own being in this world. For the
    • Therefore on the border between the sense-world and the
    • mind the fact that the Guardian stands before the [entrance to]
    • the spiritual world for the well-being of unprepared human
    • beings. And we must therefore be quite clear about the
    • necessity for a certain attitude of soul in order to achieve
    • it would be terrible for them because they wouldn't be
    • attitude of soul. Therefore we must deeply feel the second
    • Yet forming you into a deeper parable,
    • Before him lie the far-spread fields of sense-existence,
    • And here, before the darkness of the spirit-fields,
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  • Title: First Class, Vol. I: Lesson 3
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Which from divine healing forces
    • in the cosmic-creative forces
    • former does not actually participate in what is revealed to the
    • and not merely for those who already seek the transformation
    • which will lead them into the spiritual world, but also for
    • those who, at first, only experience the transformation in
    • Therefore the following must be said: When man makes his
    • stands to a certain extent on firm ground, for this process has
    • looks for it. When he is expected to believe something, he
    • looks everywhere for the facts behind it. He asks: What
    • man differentiates - insofar as it is necessary for ordinary
    • You could not determine whether a person who stands before you
    • a real spiritual being, a real spiritual fact stands before you
    • forces, which can be the result of any number of things, such
    • illusion. Therefore the first thing one must learn in order to
    • completely new capacities for distinguishing between reality
    • into the spiritual world. For the spiritual world you must
    • That is not the case in the spiritual world. For why is it so
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  • Title: First Class, Vol. I: Lesson 4
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • minds. For here we enter an area which is essentially different
    • should be understood as merely in preparation for a
    • there is one soul-force in you to which I am not appealing.
    • tomorrow you forget what I have said today. Because what you
    • only meant for earthly things, and not for godly things. So,
    • when you appear before me again tomorrow, and when I again
    • to your mind's alertness, then these soul forces will be
    • renewed for what is to be received. Everything should be new
    • said that I do not appeal to your memory, to your capacity for
    • is said to you today. For you see, memory, that capacity for
    • remembrance, is for learning. What the esoteric has to say,
    • however, is not merely for learning, but for life, and every
    • truths we should not think: Oh, I know that already. For the
    • in understanding true esoteric life as we continue. For what
    • For
    • correctly when, for example, the following happens. You know
    • for people do not always feel the urge to jump across the
    • feeling in this way in order for it to be absorbed by the soul.
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  • Title: First Class, Vol. I: Lesson 5
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • spiritual world in any form, depends upon understanding the
    • undergoes a substantial transformation in the Guardian of the
    • which usually prevail for earthly consciousness.
    • much more related to the forces which attract man to the earth.
    • Feeling shows itself to be related to the forces which hold man
    • evening. Thinking, however, is the force which relates upwards
    • to the heavenly. So that in the moment that man stands before
    • the universe occurs. For normal consciousness we stand here in
    • the world while outside of us are the forces which are active
    • this chasm must be bridged. For this chasm, only the exterior
    • which we perceive as being foreign to humanity. For this chasm
    • for human life, but also for the entire universe.
    • also when looking into the inner human we see what for normal
    • external objects take on something foreign to their nature.
    • needle for example, we feel the cold places that have been
    • own nature and we live and act in it. Cold is foreign to us and
    • is more difficult for normal consciousness to understand light.
    • for normal consciousness, we can become aware of our
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  • Title: First Class, Vol. I: Lesson 6
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • present is not only air, for the air is always penetrated by
    • which we see before us in sharply defined contours. But in the
    • us now lay out this elemental world before us, a world which is
    • ordering, the formation of the world is effected by it, we
    • “cosmic-formation”.
    • Cosmic-formation
    • [over “cosmic formation” is written]
    • word “Warmth”.] For spiritual progress, it is
    • environment are of great importance for him, but none more
    • is cold, he is cold. When we walk into fog, for example, the
    • salt within his organism, how certain cosmic forces work into
    • mostly unaware, save for the slight reflex of the saltiness or
    • speak, to certain forces when the human being dissolves sugar
    • elements, Cosmic Formation and Cosmic Life also have an
    • [Blue crosses are drawn next to “Cosmic Formation”
    • Life and Cosmic Chemical Formation lie in the unconscious.
    • Therefore, man should be aware during his earthly life that he
    • to Water and Earth and to Cosmic Formation and Cosmic Life.
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  • Title: First Class, Vol. I: Lesson 7
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • and I am therefore obliged to again say a few words about its
    • the difference is between the anthroposophical movement before
    • of administrative body for anthroposophical teaching and
    • earnestness. For a distinction exists between the
    • must also apply for the Executive Council at the Goetheanum
    • which is responsible for this School. In this case, it means
    • Therefore, whatever a member of the School does should have the
    • Therefore, more and more a serious, in a certain sense strict
    • that an Executive Committee has been esoterically formed.
    • alone. Therefore, anything which indicates that a member is not
    • one of the tasks for the members of this School. We want to
    • feel responsible even for the words we speak. Above all we
    • the extent that we know it is true. For untruthfulness, even
    • says is really objectively true. For only when we serve the
    • divine-spiritual powers - whose forces stream through this
    • circle of the School. We may not forget that many people are
    • individual states of the former German Empire independent and
    • anthroposophical movement and the movement for Religious
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  • Title: First Class, Vol. I: Lesson 8
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Class today who have not been here before, so I am obliged to
    • members of our Free School for Spiritual Science must be aware
    • that many anthroposophical friends are here for the first time
    • is true that before the Christmas Conference it was always
    • can and should be obtained for our present time directly from
    • administrative society for the body of anthroposophical wisdom
    • (Vorstand) which was formed during the Christmas Conference and
    • be based on the strictly human. Therefore, at the Christmas
    • not being exactly comfortable to sign twelve thousand
    • when, if only for minutes the eye rests on the name of the
    • Goetheanum. This means that nothing by way of formulations and
    • Goetheanum must really come from the Goetheanum. Therefore, the
    • for lectures to be given somewhere or for the use of
    • formulations and so forth which originate here and which an
    • Anthroposophical society for a certain time - presently the
    • minimum is two years - he can apply for membership in the Free
    • School for Spiritual Science.
    • this Free School for Spiritual Science one assumes truly
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  • Title: First Class, Vol. I: Lesson 9
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • the forms the constellations possess. When we immerse ourselves
    • enhanced inner strength. And especially for the strength to
    • empowered force, to liberate itself from its corporeality.
    • feel ourselves bound to the earth by the force of the earth
    • for example a table from the spiritual world were to approach
    • the planets, what we can experience in the forces which hold us
    • to the earth and make us people of the earth. Therefore whoever
    • forces of the earth. And it is really wonderful how the growing
    • earth forces as long as this sensory-being is especially vital
    • forces and it must find its own equilibrium, at that moment the
    • remember back to this first stage of infancy, and therefore
    • yourselves as human beings standing amidst the earth's forces.
    • Therefore, the admonition at the threshold to the spiritual
    • How earth forces support your existence.
    • itself, we are then not perceiving earth forces, but we begin
    • to feel the vibrating water forces in us, the fluid forces
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  • Title: First Class, Vol. II: Lesson 10
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • For esoteric
    • for those who could be here — will have a complete
    • impossible for us to grasp what the spiritual world reveals as
    • here today belongs to that group. For if someone who does not
    • therefore the extent to which common sense is bound to
    • between people. For if you honestly consider that you possess a
    • of esoteric striving. It should not be overlooked. For when one
    • consider appropriate for you. But you should apply them
    • starting point for esoteric life can be. Then we feel that in
    • they eat cosmic forces from the distant boundaries of the
    • therefore in a certain sense undergo a cosmic evolution. Many
    • starting point for true esoteric development.
    • can come to a sense of veneration for what is expanding out
    • becomes an Imagination for us. But only then, when the
    • star-filled sky becomes an Imagination for us, do we feel
    • star-filled sky becomes for us the grand open page of the
    • of reverence for the brilliance of the stars [red
    • imaginations for us in the cosmos — when we arrive we see
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  • Title: First Class, Vol. II: Lesson 11
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Miss Maryon's departure from the physical plane. For now it
    • dedicated student, for among those who have devoted
    • esotericism before coming to us. She belonged to an esoteric
    • school of a completely different nature before she discovered
    • been predestined. For certain lines of every human being's
    • Here in this Free School for Spiritual Science everything
    • especially flowered is to be reenacted in the correct form
    • the appropriate form. And once these things have been thought
    • For the transition is made for meditation to really enter
    • for this to happen the objective truths which apply to
    • it becomes esoteric. Therefore in meditation we must
    • which does not directly show in its form the cosmic image.
    • For the moment we will not dispute what the astronomers say
    • But only the starry sky? No, not only the starry sky. For
    • force of our heads, the gods of cosmic space and cosmic time
    • our earth — in appearance. It can therefore stand as
    • Therefore we must imagine that just as the sublimity of
    • As humanity's creative force.
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  • Title: First Class, Vol. II: Lesson 12
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • been said that understanding must exist for true spiritual
    • later in its true form, in its real essence, then the Guardian
    • therefor not lead to envisioning something similar to what is
    • mustering the intimate mindfulness necessary for perceiving
    • Therefore more and more real indications should be given to
    • world – for knowledge is meant to flow to you directly
    • are familiar with. For your meditation select any mantra and
    • recite it in the fairest way you can. Do it therefor not
    • It is good to practice such an exercise, for it acts as a
    • When this becomes an intimate experience for you, when you
    • peace and quiet, for example in a hut on Mont Blanc. It is not
    • force. That is best. To withdraw in solitude in order to have
    • through one's own forces. That is what definitely and securely
    • can lead to the goal. This is a good foundation for meditating
    • distant universe; where we therefor do not inwardly meditate
    • other side of the threshold standing before the Guardian in the
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  • Title: First Class, Vol. II: Lesson 13
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • for knowledge of our being:
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • human spirit is closely related. We placed before our
    • starting point, for it is more or less easy to experience
    • Behold the forces working in your thinking.
    • was also set forth and which should also be felt and
    • From the stars' living forces
    • What remains for us to consider today, my dear
    • which is least experienced with real attention. For man
    • carry us forward. This is the most convenient idea one can
    • have. We think that an unknown force – it is of course
    • an unknown force, for nobody with normal consciousness can
    • know anything about this force – streams into the legs.
    • Each leg is placed before the other. Thus we carry ourselves
    • consciousness immediately shows its maya; for it is maya when
    • legs, that the physical legs exist for walking.
    • in order to walk.” For that would of course not be
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  • Title: First Class, Vol. II: Lesson 14
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • situation of standing before the Guardian in order to advance
    • is, with all its amazing variety of colors and forms, what I
    • at night, for what we would then perceive, unprepared, would
    • Thus the person realizes that before he enters the kingdom of
    • But the Guardian of the Threshold calls forth to him how to
    • one ghastly, one horrid to look at, and so forth.
    • foretells what awaits us there in the spiritual world.
    • deformities when carried to an extreme. Of course it must be
    • may lose the everyday capacity for understanding, which holds
    • which also participates in the formation of our own bodies.
    • it interpenetrates us, transforms itself into our blood.
    • It is contained in our growth, in our forces of nutrition.
    • longer our support, for it is no longer solid. The water no
    • longer forms us, for its formative force has ended. Once in
    • ice melts in warm water, for we have become one with the
    • water. We could not float in it, for that would mean that we
    • And air: it ceases being the formative breathing force in us.
    • love with release from the solid earth, from the formative
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  • Title: First Class, Vol. II: Lesson 15
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • things which, only for the sake of coherence, are necessary
    • how the pictures of life appear before the soul when with
    • sublimity, nor feel the importance they have for us.
    • first as the blackest darkness. It stands like a wall before
    • spirituality from which we originate. For it is the Guardian
    • This is all given in mantric verses for those who
    • forth in the previous lesson.
    • all liquidity which forms us, which makes us grow, from which
    • all our organs are formed – the second, the
    • answer forms in us to what the Guardian of the Threshold is
    • earthly beings, for only with the spirit should we wish to be
    • Therefore, let us imagine that we are already in the
    • I will hammer it more firmly with the spirit's force.
    • Where is water's forming force, which pervaded
    • My life dismisses it, as long as the spirit forms me.
    • My I has the power of flame through the spiritual force of
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  • Title: First Class, Vol. II: Lesson 16
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • who correctly understands the world. But before doing so,
    • recognized as one which brings down its information from the
    • spiritual world to human souls. Therefore, what lives here in
    • the former exoteric one. 
    • that the member recognize the serious conditions for
    • anthroposophy before the world.   
    • To be a representative of anthroposophy before
    • Therefore, it is necessary that membership in
    • dear friends, for membership in the school rests on
    • had to be suspended for shorter or longer lengths of time.
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • what has been sent to us from the spiritual world in the form
    • Let us imagine it once more, for we cannot
    • recall it to our souls too often. We see before us everything
    • we must go forward step by step in the world and be able to
    • What follows for the soul can only be expressed
    • and sense-perceptible is spread out before us. We find it to
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  • Title: First Class, Vol. II: Lesson 17
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • which one must first attain for true knowledge of the
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • the Threshold stands, appeared before our souls. We heard the
    • Create the soul's atoning forces in circling waves of
    • Ask help from the redemptive eternal force of spirit.
    • The cosmic forces in me
    • impression — if he has the heart for it. For, when he
    • becomes magically illuminated by the cloud formations and the
    • moment when it becomes light enough for perception there in the
    • world which the rainbow had made. For it is remarkable, my dear
    • left together with our capacities for knowledge.
    • memory of the rainbow which has been called forth by the Guardian
    • exact words): Try, with the force you normally use to see with
    • here in the cloud formation
    • [red in the cloud formation].
    • Let the light creating force
    • Let the light creating force
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  • Title: First Class, Vol. II: Lesson 18
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • and spiritual life, will pass before our souls again at the
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • Let the light creating force
    • spirit-worlds: spirit is. For we are, we live, we act in
    • This stands before our souls as unshakable, all-pervading truth:
    • spirit is. And we do well to place this truth before our
    • souls in picture form.  
    • is outside this red is nothing. This is placed before our souls.
    • animals, a third kind of Nothing, and so forth.
    • Nothingness. For in their reality all beings are only present in
    • was brightening for us. Now, as we stand shaken by the great truth
    • speak to each other. And with presence of mind we think for a
    • for the guidance of human souls. Their words resonate:
    • they turn to the Dynamis for the force needed to guide human
    • And the flooding light, the force of illumination in
    • illumination of the Angeloi. But the light force for this
    • for human beings' feeling. And they request from the Exusiai and
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  • Title: First Class, Vol. II: Lesson 19
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • out to us to seek self-knowledge, for it is the foundation
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • force, contain the path into spirit-land, first passing the
    • felt, which then becomes light for our spiritual
    • Let the light-creating force
    • they wish to serve the spirits of the second hierarchy for
    • Seraphic Fire-Forces flame;
    • Seraphic fire-forces flaming;
    • Seraphic fire-forces flaming;
    • Which are formed from cosmic souls?
    • hierarchies. They form and shape everything in the kingdoms
    • of the world. Therefore, the Guardian asks who thinks the
    • formative forces:
    • Which are formed from cosmic souls?
    • The formative forces of the Cherubim glow;
    • Thinking soul-forming at work:
    • Which are formed from cosmic souls?
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • these Class Lessons will not be a disadvantage for those
    • that it works again and again on the soul. Therefore, for those
    • for all those who are here for the first time it means
    • stage. We should therefore consider this lesson of today in
    • that sense. And so for the members of the School who are here
    • for the first time, the meaning of the School must be explained
    • beforehand.
    • attempted as the so-called Free School for Spiritual Science,
    • formed together with me as the Christmas impulse was that the
    • Free School for Spiritual Science, with its various sections,
    • would form an esoteric nucleus for all the esoteric work in the
    • has a very special significance for the spiritual life and
    • possesses the spiritual force of the sun in everything he does
    • Previously, again lasting for three to four centuries —
    • Archangelos Gabriel, who mostly bears the moon's forces in his
    • who had his impulses in the Mars forces.
    • Mercury forces in his impulses.
    • there the reign of Zachariel, who bears the Jupiter forces in
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  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • For
    • words. Therefore, I must insist that if the new members receive
    • to the new members are duty bound to inform them of the
    • conditions for membership in the School. So now we must
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • in earthly life must become dark in order for the light which
    • luminously emerged as though from a spiritual cloud-like form.
    • We heard him speaking: for everything spoken here resounds from
    • spiritual path in our times. For this School is the true
    • But then he used words which at first are dismaying for the
    • feeling, our thinking appear before the countenance of the gods
    • time, in order to press forward to true self-knowledge.
    • first beast — the true spiritual form of our willing,
    • having the courage for spiritual knowledge.
    • only be overcome by the right enthusiasm for knowledge, for the
    • Your burning thirst for knowledge must subdue him.
    • Dirty-red its form appears to you;
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  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • For
    • obligations for the newly participating members of the Class. I
    • therefore request that the members who give the new ones the
    • [mantric] verses also inform them of the conditions involved,
    • envision the need for self-knowledge — that constantly
    • true bridge to what the human being needs for his thinking, for
    • his willing, for his working in the world if he wishes to be
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • has shown us how the forces of our inner humanity —
    • awakened to our full humanity in respect to these forces if
    • they are inwardly observed, but that these forces appear to the
    • Threshold has placed this shattering view before our souls, he
    • shows us the path forward, which leads to ennoblement in
    • life-forces of the world, of the cosmos.
    • into our selfhood. Seeming transforms itself into being. It
    • night-cloaked darkness is still before us, which is to become
    • In you exist the cosmic-psychic forces;
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  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Lessons for members of the Free School for Spiritual Science,
    • membership in the School. Therefore, although a large number of
    • for acceptance in this School.
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • thinking as they appear before the visage of the spiritual
    • dark powers in the realm from which the force of our thinking
    • thinking, the force of our thinking in our humanity — to
    • darkness transform us into matter, but to stand firmly in our
    • selfhood and find the equilibrium for our thinking between
    • to give us divine forces without our own effort. We would be
    • between that spiritual blissfulness into which the forces of
    • warmth, the forces of heat, of fire wish to bring us, and that
    • the right sense of feeling for knowledge.
    • the realm of the earth and of gravity from which the force of
    • our will comes for our earthly life. For the earth does not
    • only contain the force of gravity; spiritually, it also
    • contains the force of human will. Once again, we stand face to
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  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Lessons for members of the Free School for Spiritual Science,
    • duties and meaning of this Michael School. Therefore, I ask the
    • the words which sound forth, to those who are open-minded
    • words sounded forth to man from all the stones and plants,
    • the rocks. They sound forth to him in the present; they will
    • sound forth to him in the future.
    • Create the Word, feeling foreign
    • Because you lose the force of thought
    • knowledge we have reached the place where we stand before the
    • gloomy for our true self-knowledge.
    • what we should strive for as human beings in order to achieve
    • before the countenance of the gods. He showed us how being
    • for knowledge, as doubt about the knowledge that is
    • driven it into us. He showed us the animal form of our willing,
    • feeling and thinking. It must be a shattering experience for us
    • when the Guardian of the Threshold awakens the forces which
    • corpse of the living thinking which was in us before we
    • body, in earthly existence, is a coffin for the deceased living
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  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Lessons for members of the Free School for Spiritual Science,
    • cannot be repeated for the new arrivals each time. Therefore, I
    • the mantras inform the new members concerning the contents of
    • the physical human form, in human souls, in human spirits, what
    • The Word create, feeling foreign
    • Because you lose the force of thought
    • humanity, that it becomes gloomy when we look here for our
    • illumine before the eyes of our soul our own being, and
    • love flowing to this or that being. Because we feel it, we form
    • and are urged forward to willing. But all that —
    • they were in before the human being had descended from the
    • is there; before us — beyond the abyss, beyond the
    • across the abyss of being (for our human will is a mere
    • our head for our earthly vision.
    • strength to not only will what is within us. Consider for a
    • moment how the forces of heredity are in us when we are born,
    • how the forces of karma, which we have acquired through many,
    • that, and feel: when we will, world-force lives in our limbs,
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • the original school was only for a relatively few selected individuals,
    • whereas the new school was incorporated into the School for Spiritual
    • Lessons for members of the Free School for Spiritual Science,
    • Therefore, the necessity arose to create a certain nucleus for
    • for the creation of such a School. For an esoteric school
    • this esoteric school be the body for something which flows out
    • reality occurs in the spiritual world itself. Therefore, this
    • humanity, in the great questions of civilization before the
    • through the general lectures for members.
    • anthroposophical movement's formation of this Esoteric School
    • inspired and guided by Michael. It therefore rightfully exists
    • himself. Therefore, everything communicated here is not to be
    • Therefore, what these lessons contain will be Michael's message
    • for our age.
    • receive its true spiritual strength. For this it is necessary
    • for what really flows through the anthroposophical movement,
    • be in the forefront of what humanity can gradually develop as
    • the necessary earnestness. Therefore, it is necessary that the
    • leadership of the School retain for itself the right to allow
    • fact that this Esoteric School exists under the direct force of
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  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • The True Form of the Social Question.
    • We present a First Edition, never before translated into English,
    • “The True Form of the Social Question.”
    • something which thinking humanity has been occupied with for
    • urgent for the evolution of humanity, but it has become a
    • within the social movement, call for hope in themselves and
    • of humanity have been occupied with for an extremely long time.
    • looking at the spiritual efforts, at literature and anything
    • similar which for many decades have appeared within meetings
    • labour in the minds of mankind. Never before has the social
    • efforts, penetrating thoughts, despite the best will being
    • question as it comes to the fore in its true form today when
    • placed before the life of the human soul. Something
    • unbelievably tragic is stored against the efforts of present
    • itself for such a long time, now met only those who one would
    • like to believe had authority, but for which they were
    • For
    • social life which has come forward. Much has been heard in
    • workforce itself one always has the feeling: Yes, here various
    • forces. There is an attempt to give one or the other impulse a
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  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • Based on Life's Realities and the Necessity for a Scientific
    • We present a First Edition, never before translated into English,
    • for a Scientific Spiritual Concept of Life as a Social
    • today's lecture I would like to make a provisional outline for
    • possibilities for the social question which do not come out of
    • properly observed evolutionary forces of humanity and in
    • particular those evolutionary forces which are the most
    • pronounced at present and valid for the near future of
    • humanity. If one tries to find a solution for the social
    • For
    • particular form is experienced through expressions
    • organised forces within the social structure of the human
    • characteristic, particular form of the social question coming
    • to the fore in modern times can be expressed as follows:
    • into the modern community. Besides this claim for human
    • operative systems working side by side in the human form. These
    • of spiritual scientific foundations for natural science as I've
    • general statement and in a way, make it desirable for the
    • wait. Not with some or other expert but for every human soul
    • community as such. So many efforts have been made to determine
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  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • We present a First Edition, never before translated into English,
    • habits, particular inner impulses forming a basis for its
    • Whoever makes the effort to penetrate the reality of life, the
    • forces playing into communal human relationships, for them it
    • has an ear for such things, one could say that in both places
    • other, and vice versa. For this reason, it is also so difficult
    • driving forces related to the social question. All that has
    • happened before in history is not quite important but among the
    • in a really, one could call it, in a scientific form which it
    • disappear to make place for something new to come into
    • felt more resigned, but the question still arose: ‘What form of
    • form of the social organism can actually be observed within
    • as a reality. Actually, for those who have a sense for
    • can be formulated in the following way. It can be said: ‘This
    • sense for reality based observation, that the proletariat
    • were active forces in their own life forces, that it could have
    • have any formulation that would resemble a future state or a
    • forces, then I steer it towards this becoming his own reality.
    • formulation, the specific point of view and thoughts on the one
    • more important for me than going along with elementary
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  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • Circumstances for Current Humanity.
    • We present a First Edition, never before translated into English,
    • Circumstances for Current Humanity.”
    • actually gives a social form to our current life.
    • conclusion by what had gone just before. I have tried to draw
    • before. It is necessary to take the comfortable but often
    • what had arrived before that moment.
    • fore gradually and slowly but it distinguished itself by
    • be called the foremost, leading social class of humanity. The
    • distinguishable from the former, which we today describe as the
    • only social form, namely the state. As a result of them moving
    • thinking earned quite a particular form as a result, in these
    • there appears what I referred to in my lecture the day before
    • existence of this abyss which makes it so difficult for an
    • see: how prepared both the classes are in their struggle for
    • grasp community life superficially, will take on gigantic forms
    • which are essential in order for, on the one side the bourgeois
    • awareness, it has been forgotten to pay attention calmly
    • the given forms. So it could happen that this struggle towards
    • can become a struggle for all people — a struggle having
    • 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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    • We present a First Edition, never before translated into English,
    • theme for this evening's lecture has been requested as
    • procedure.” I don't know exactly what the motives are for
    • more clearly than what formerly had been discussed and
    • taking abstractions drawn from outer life and forming something
    • just as through abstract principles the Homunculus was formed,
    • impulses. The most significant aspect of the rising forces of
    • nature of development it must prepare the form of the social
    • thoughts which familiarise one's own will with the forces in
    • from a social structure formed out of a life many experience as
    • uniform abstract formulation, should be seen in a threefold
    • in search of a solution for the social question, it can make a
    • varied areas of Proletarianism. Between the Proletarian forces
    • has formed that the socially disadvantaged class can expect
    • relationship with regards to human feelings for their sense of
    • as has been sketched as a force, in the foregoing.
    • want to clarify this by an example. For many years I shared a
    • classification was based on some or other form of prejudice.
    • — You should not consider her formulation but what kind
    • of force such words had on the proletarian natured soul.
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • What Significance Does Work Have for the Modern Proletarian?
    • We present a First Edition, never before translated into English,
    • “What Significance Does Work Have for the Modern
    • When the theme for today's lecture was announced, the question
    • addressed, an understanding so strongly yearned for which has
    • for a long time been imposed as today's capitalistic sea of
    • search for a rescue boat; they would not be able to find such a
    • has actually happened and what is going on at present, for
    • those who are searching for such an understanding, it is so
    • comfortable living in this capitalist economic order. One hears
    • they feel comfortable or at least feel satisfied in modern
    • come to such a frightening expression for those who understand
    • the foundation for this modern civilization, to be able to
    • the economic life strived for a dignified existence and on the
    • contrast to that, for long decades the Proletariat have, in the
    • most varied forms, addressed the leading circles with the cry:
    • for. Don't we hear it from all possible sides — from the
    • social situation, should form the base for this modern
    • Proletarian's work, something which was full of seeds for the
    • in the time left over for him, in his meetings sought in the
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  • Title: Lecture: Richard Wagner and Mysticism
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    • a greed for knowledge but to be a spiritual impulse penetrating deeply
    • we realise that its impulse has already made itself felt in the form
    • we do could raise it. I am not suggesting for a moment that the
    • impulse of which we shall speak lived in Richard Wagner in the form of
    • for he admitted that very much remains obscure and nebulous in the
    • Spheres is a reality, for there is a region of the spiritual world in
    • which he does not see. But if a successful operation is performed upon
    • his eyes, colour and light are revealed to him. It is possible for the
    • phraseology, for the physical sun does not ‘sing.’ It is unthinkable
    • never be defined in clear, hard-and-fast terms, for once again they
    • ceremonies were connected with the secrets of spiritual forces from
    • in the form of ritual to the eyes of the spectators. And what they saw
    • and art arose. Truth was expressed in the form of art, in
    • indissolubly united, they had been forced into divergence as a result
    • time had now come for a re-union of the arts, and with his great gifts
    • works of art are pervaded by a mood of sanctity and are therefore
    • is something at this point which had perforce to remain unexpressed,
    • for between this action and that action there is something in the
    • for art. Richard Wagner could not be a dramatist of everyday life, for
    • Mysteries, for the deepest and most sacred experiences to be expressed
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • revelation, in its more scholastic form, was by no means a body of
    • preserved as it were by tradition. But it was not always so, for if we
    • School, for instance, that a distinction could be made between
    • before the Mystery of Golgotha had not been united with earthly
    • evolution of man. The nature of this Being, how He had worked before
    • all costs by true Christians. Moreover, efforts were made to
    • like Plotinus, for example, of whom very little was known but who was
    • The information contained in text-books on the history of philosophy
    • giving any idea of their significance. Naturally it is difficult for
    • four centuries of Christendom — for example, of the way in which
    • Idea of the Good stands above the others. — For what is expressed
    • to say about Indian wisdom. Nevertheless, if we ask for something
    • eyes of men was brought down in more ancient times merely in the form
    • Therefore the knowledge he possessed only amounted to the substance of
    • in the form of revelation. There is no fundamental difference between
    • already beginning to assume a more intellectual form. Now in those
    • ancient times it was still possible for individuals here and there to
    • We can form some idea of how such men were wont to speak, if we study
    • would understand the universe let us not pay heed to space, for space
    • us pay heed to time, for only the illusory images of cosmic reality
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  • Title: Community Building
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    • before the refounding of the Anthroposophical Society, form an important
    • part of the history of the Anthroposophical Movement. Steiner calls for a
    • encounters with others and describes how the 'reversed cultus' forms the
    • foundation for a new community life.
    • which I was privileged to speak to you in earlier days; for,
    • in flames. The truth is that, for all those who loved the
    • Goetheanum for the sake of Anthroposophy, the pain and sorrow
    • Movement, ought not to have so great a cause for grieving over
    • different. It was not just an ordinary structure for our
    • any other similar situation — the building of a home for
    • the case of our Anthroposophical Movement. For the matter in
    • to build for it a home center of its own, which should be
    • should come about to erect a building for the Anthroposophical
    • Movement in just any sort of form. On the contrary, the same
    • source which gave form to the Anthroposophical ideas, as the
    • an artistic way the construction of this building, and for
    • striven to incorporate in external form, to image forth in the
    • in each plastic form, in each color there was embodied this
    • that of art. For example, the friends who have seen Eurythmy
    • paintings and forms of the auditorium, and the stage was in the
    • Maximum number of matches per file exceeded.
  • Title: Community Building
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    • before the refounding of the Anthroposophical Society, form an important
    • part of the history of the Anthroposophical Movement. Steiner calls for a
    • encounters with others and describes how the 'reversed cultus' forms the
    • foundation for a new community life.
    • meeting, as I do in other lectures before the dear members of
    • of view for precisely what is to be dealt with here. I spoke
    • and genuine human brotherliness is striven for among the
    • statement that it strives for brotherliness on the one hand and
    • on the other for an insight into the spiritual worlds. What is
    • of wrangling, the greatest abundance of occasions for
    • dissension, for separating and founding independent groups
    • within the larger society, for the withdrawal of groups, for
    • affords us the possibility through its own knowledge of
    • deliver a lecture in the form of a general discussion —
    • experiences, therefore, for a certain — let us say
    • common with him. For what he is experiencing there is no means
    • reality in a manner appropriate for him and for his fellow men.
    • the Higher Worlds and Its Attainment; but for those few
    • moments which one is so fortunate as to spend with other
    • into potentialities for comprehending things, for having them
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • powers that have different goals for mankind than the
    • before. Thinking of this you will want to be aware of the
    • people differed from us before the middle of the 15th
    • the things we are given for granted, without giving them
    • the case, however, Before the middle of the 15th century
    • intellectual approach which we take so much for granted,
    • that older evolutionary forces persist into later ages
    • earth had taken a physical form in the cosmos that
    • well, but in an entirely different form. During that Moon
    • form that preceded the present one, the human being, the
    • what he said into our language, for his language was a
    • in the forming of clouds. That is how the human ancestor
    • it. This provides the actual potential for the freedom of
    • ancestor was unable to form ideas independently of the
    • existing world contained more than just abstract forces
    • aware of ‘forces of nature’; he felt himself
    • of nature, and we are part of that nature. For the human
    • we have made into an abstract gravitational force.
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • of view, that it is important for us to consider the
    • shall have to work for the further progress of humankind
    • evolved before disaster befell the continent of Atlantis.
    • Europe. Thus I would say that the physical basis for
    • preparation for centuries and indeed millennia before
    • This form
    • specifically predestined for the early stages of
    • element as such became the instrument for adopting the
    • particularly suited to be the vehicle for the
    • intellectual principle. If we therefore wish to
    • laid among them than in Asia for a culture in which
    • organism. Using it as the instrument for our intellectual
    • thoroughly European in their way of thinking, people for
    • done, for example, the outcome in no way represents the
    • contents of Asian civilization of soul and spirit, for
    • Note 05 ] for instance, yet it was
    • very firmly because, as I have said before, belief in
    • making more enemies — for the gravity of the
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • for ideas that are less abstract than the vast majority
    • today. We really need such concrete ideas, for they are
    • the only ones that enter into the realm of feeling for
    • human beings, and therefore into real life. They are the
    • civic communities of towns formed a relative whole, and
    • that then, too, people formed certain kinds of
    • of occasions — for that would cause tremendous
    • today states are taken so much for granted that no one
    • worse, they are so much taken for granted that people are
    • course that regents were prepared for their office by the
    • forerunners of our present-day priests. People had quite
    • concrete ideas as to how a ruler should be prepared for
    • training a person or preparing them for something. You
    • train people for some office or other in this world by
    • the human being should be changed or transformed to
    • advance him in his training, his preparation for some
    • there before. No one has that idea. I could characterize
    • the people concerned had been properly prepared for their
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • reasonable to say that at the present time little effort
    • and pay genuine attention to the forces that shape our
    • principles that mean progress for the world. Certain
    • natural inclination for criminal activities that is in
    • and able to be to the fore in public life nowadays
    • as regards the way they form ideas, present-day people
    • only suitable for the forming of ideas during the Middle
    • sensibilities and forming ideas. These are the people who
    • that is almost limitless. They cringe before anything
    • among them. This has made it possible for people like
    • things need to be considered in forming an opinion on
    • forces in world history, forces shaping the world —
    • three movements work for the things they want to bring to
    • the fore, and then compared this with the intensity of
    • Interest that there is for spiritual science. The
    • intervene to any serious extent in the forces that shape
    • certainly not for the benefit of humankind. Everything
    • reason for this The cleverness of the human animal, the
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • opportunity for me to speak to you who are friends of the
    • anthroposophical movement before I leave. I wish to do
    • however, why it is necessary for us to consider some of
    • often stressed that it is necessary for a sufficient
    • facts are therefore entirely the opposite of what every
    • therefore has to be said that materialism has not even
    • would be cause for general alarm. After all, it does make
    • also holds true for other things. Everything is connected
    • life, for example, if in areas where truth should be
    • for People today. When the human organism is investigated
    • institutions, the brain for instance is examined by
    • relationship to these. In diagrammatic form I would draw
    • same drawing can also stand for something different.
    • less physical form where they extend from the brain
    • outer form and configuration depends entirely on these
    • transformed body of our previous incarnation, our
    • transformation. It is more perfect, more finished in a
    • very lively way. The arms of our former life have become
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • spiritual-scientific movement that has anthroposophy for
    • do people regard the search for truth within this
    • eminently practical people, regard the search for the
    • accomplished by the soul. It is essential for us today to
    • come to the realization that the search for truth is a
    • a matter, for instance, of bringing Spengler's idea of
    • however, for progressive evolution. As I have said on a
    • be more subtle forms of matter, with people imagining
    • spiritual, for it speaks of the spirit when in fact its
    • spirit, to present it in material form. Materialism has
    • journals where people are informed as to what is
    • serious account when we form our ideas of the present,
    • for it goes in the direction of decline. Materialism on
    • informed about these things and out of this very
    • knowledge gain the power to transform materialistic
    • spiritual knowledge. It is therefore of definite value in
    • materialism has to offer. We cannot transform, say, the
    • people imagine. This can only be transformed with the aid
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • between what I have said before and what I wish to add
    • science calls for recognition to be given to two facts.
    • form of science will help us to find physical matter and
    • world of the spirit, are therefore materialists just as
    • recent times are in error when they look for the
    • look for the nature of matter in the outside world and be
    • erroneously looking for in the outside world, may be
    • in thinking that these men had a special faculty for
    • thirtieth and fortieth year we grow heavier and heavier
    • earth from Mars, for instance, none of these would
    • cloud formations, rivers and mountains we see, nothing of
    • would vanish before the eye of an inhabitant of Mars. He
    • life of human beings and for him that would be the
    • matter of the earth. This form of self-perception takes
    • phenomena therefore is inside the human skin. The
    • three thousand years before the Mystery of Golgotha. They
    • before the Mystery of Golgotha. Those inner events have
    • vanished, disappeared. Human bodies hold the germ for a
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • anything that is the subject of belief can be transformed
    • can genuinely show the reason for the efforts that are
    • already been made for a long time, for centuries —
    • no need for proof, for there was perception of the
    • continued to be filled with the divine spirit for ever,
    • abandoned them, but it was for their own good, if I may
    • from the far reaches of the earth to look for a way in
    • crossed. Human associations were formed, in a way, that
    • healthy for that time. Mingled into this was an element
    • humanity to achieve freedom. Efforts were indeed made in
    • the faculties that would lead to freedom, and for that
    • was that a form of divine knowledge was presented to
    • deny this. They therefore did not call themselves
    • us, if you make use of the power we provide in the form
    • conquerors of all that this earth holds for you; you will
    • honourable title ‘fighters for the material
    • Science has nevertheless come about, for sufficient
    • the form of spiritual vision. It is ripe for this
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • life of the senses has therefore also been watered
    • basis for dreaming — it has come to resemble a
    • a sense organ when we are awake for it shows none of the
    • world between going to sleep and waking up. For them, the
    • were, before they were able to think the things that they
    • wisdom of that culture took the form of representing the
    • form. At that time human beings experienced themselves as
    • earthly human being. They were therefore less interested
    • those heavenly and divine ideals before they were
    • they had been before they became earthly. That is the
    • beings experienced what they had been before they entered
    • conviction that they had existed before they came to
    • world of the physical senses. It is a forgotten
    • they were very much concerned with life before birth, and
    • similar to `immortality' that refers to the time before
    • the ancient Orient you would be able to say: For him,
    • life on earth did not merit much attention, for it was
    • orientals, for it came to them as an illumination, as I
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • different approaches have been used to consider the effective forces in
    • ourselves, and work for the real progress of humankind. Unfortunately far
    • too little attention is paid to the changes which those forces effective
    • into the present and will still make themselves felt for a long time, we
    • forces coming from quite different sources than the form of energies used
    • work — labour — had taken on quite a different form to what
    • had gone before. You can get an idea of the different forms it took if
    • therefore, that in recent times human work has come to consist more in
    • will find, for instance, that during the period preceding the outbreak of
    • spontaneously come forth from within them, but from completely external
    • A very superficial comparison with the population figure for Germany
    • a horse work for him all year long. The population figure was
    • years. The work done by machines, all kinds of machines, therefore had
    • the same effect as if every individual had a horse to work for him. When
    • war broke out, the potential was there for that much work to be done. A
    • large proportion of this work was then used for the purposes of war, with
    • figures. For a start I will just add the fact that in 1870, a year when
    • until this was achieved. When war broke out, therefore, not only were
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • He makes visible the forces of decline active in modern civilization
    • and how these forces are trying to wrest human destiny from
    • and use them as a starting point for important
    • that we now have a physical body and so forth, going as
    • the earth, the forces of the earth that are known to us
    • bound up with the forces of the earth.
    • time of the Ancient Sun, and so forth, and that our ego
    • The forces of the earth, the intrinsic nature of the
    • continue with this development for the rest of Earth
    • has developed so far, and for this we shall be indebted
    • to the earth and its forces. Yet we also have to say to
    • and its forces in developing our essential human nature,
    • the ego. With reference to human nature, therefore, the
    • depend on the earth for everything we have to develop in
    • such thoughts forward as mere theories. They will only
    • must progress to something for which this earth cannot
    • is not enough for our needs, and that as human beings we
    • earth the non-earthly forces that can help us to develop
    • begin with is more in form of concepts, of ideas. We must
    • as it were, for all eternity, with the potential of
    • Maximum number of matches per file exceeded.
  • Title: Life Between Two Incarnations
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    • For those who have been engaged in anthroposophical matters and studies
    • for some time, what will be explained in the introduction should not be
    • the outset in order to prepare ourselves for a complete understanding
    • For
    • stone, has a form, and it retains its form until an external process,
    • such as a smashing or other violence, destroys the form. The human
    • moment follow only the physical forces; it would decay. The fighter
    • able to see this. Let us assume that a man stands before us. In this
    • For the clairvoyant consciousness it is recognizable as a
    • this third limb of his being in common with the animal, for the latter
    • among the beings that are visible in the earthly creation. Therefore,
    • when man awakes, the former two of the four limbs descend again and
    • really healthy sleep is for man. It restores in the right way what has
    • damages during sleep, for example, diseases of the physical body and
    • is an indispensable remedy for recovery. This is the meaning of the
    • take place for the first time. Now, in death, not only does the astral
    • forces and falls prey to destruction; on the other hand we have a
    • death. And for every human being means are open and ways are offered to
    • occurs, which stands before you with all its details like a great
    • laws. There it is not free; there it forgets, because there all memory
    • Maximum number of matches per file exceeded.



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