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  • Title: Memria e Amor
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    • over from the life before birth, and of the quality in the human soul
    • vida antes do nascimento; da qualidade na alma humana que é a semente para a vida após a
    • no Organismo Humano [em inglês, Spiritual Relationships in the Human Organism], e
    • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
    • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
    • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
    • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
    • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
    • Obtemos a ideia acertada disso se dissermos: antes de descerem à Terra vocês estavam no mundo espiritual e viviam lá, conforme descrito. O grande esquecimento veio. No que sua boca profere, do que sua alma se lembra, em como sua alma ama, vocês não reconhecem o eco do que eram no mundo espiritual. Na arte, entretanto, recuamos alguns passos da vida, por assim dizer, e nos aproximamos do que éramos em nossa vida pré-natal e do que seremos em nossa vida após a morte. E se formos capazes de reconhecer como a memória é um eco do que tínhamos na vida pré-terrena, e como o desdobramento do amor é a semente do que teremos após a morte; se por meio do conhecimento do espírito imaginarmos o passado e o futuro da existência humana, na arte invocamos ao presente – na medida do possível para o homem em sua organização física – invocamos o que nos une ao espírito.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
    • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem razão ao dizer: “Somente no alvorecer da beleza se avança para a terra do conhecimento”, que geralmente se encontra citado nos livros como “Somente através da porta da beleza se avança para a terra do conhecimento.” Se um artista comete um lapso, isso é passado para a posteridade. A leitura certa, é claro, é: “Somente no alvorecer da beleza se avança para a terra do conhecimento”. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, não há conhecimento que não seja intimamente relacionado à arte. É apenas o conhecimento ligado ao exterior, à utilidade, que aparenta não ter ligação com a arte. Mas esse conhecimento só pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na química ou na física se vai além – estou falando figurativamente, mas você sabe o que quero dizer – do que a mera retificação de cores implica, a ciência se torna arte. E quando o artístico é compreendido em sua natureza espiritual da maneira correta, ele gradualmente avança para o religioso. Arte, religião e ciência eram uma coisa só, e ainda é possível termos uma noção de sua origem comum. Isso alcançaremos apenas quando a civilização e o desenvolvimento humano retornarem ao espírito; quando levarmos a sério a relação existente entre o homem aqui, em sua existência física terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
  • Title: Evil and Spiritual Science
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    • further, yet the human soul feels compelled to bring it up time
    • far more of a question that human souls are confronted with
    • the one hand, one might say, the whole history of human
    • spirits in human development. On the other hand, we can study
    • far back into human development; but first we would like to
    • Plato, tried to answer this question: how should human beings
    • Stoics. And as an ideal for humanity, that strove to insert its
    • in Stoicism an awareness came into play, that human development
    • was going towards an ever clearer and clearer self-aware human
    • being, in order to work upon the human consciousness of the I.
    • humanity is enabled to insert itself in full clarity in the
    • itself; and this deadening happens if a human being allows
    • of imagination and perception. To the Stoics, if a human being
    • holding back the pain and emotion within the human soul, and
    • Always, when the question surfaces: how does the human self
    • permit wisdom, (which humanity must assume, if it wants to
    • secondly with what wickedness has set up in opposition to human
    • arose before the Stoics as the need for human freedom. And now
    • they could say to themselves: if a human should strive through
    • down into a kingdom that is not their own human kingdom, but
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • capacity. But it lies dormant in every human being; for this reason
    • the whole sensory reality of a human being or object of stands before
    • form of forces which is very much like the human being of the present
    • This form of light soars around the human being and sends out rays.
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • a human life, for example, is not traced from birth to death, but from
    • human forms, and so forth, rushing towards him. There are people who
    • a human face, but a distorted one, which gradually begins to resemble
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • — and a new condition begins for the human being. What is this
    • in this world, how everyone seeks to satisfy his senses. What a human
    • the human being feels his last longings and lives through his whole
    • of God. — Little by little the human being must free himself from
    • Beings. And the burning thirst remains throughout. The more a human
    • human beings are — so the Bible says — messengers, Angels
    • The human being is passing
    • the human body. A choleric person has quite a different expression,
    • for the human being does not sleep through the spiritual world. There,
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • human being does not possess the organs which enable him to perceive
    • blood-circulation in the human body.
    • All the thoughts connected with human deeds are everlastingly
    • gradually enter human life. When we incarnate again, we still have a
    • atmosphere of Devachan, the initiate and the human being living between
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • etheric body then becomes the second corpse which the human being leaves
    • the etheric body, the human being consists of astral body and Ego. The
    • the human being has his Ego and his causal body and is enveloped by
    • because we can no longer look into the inner depths of the human organism,
    • human being abandons his astral body and leaves it behind as a third
    • Devachanic world. There, the human being can elaborate everything
    • fact that a returning human being must surround himself with new astral
    • magnet. The human being returning from Devachan, gathers astral substance
    • one containing every shade of color. In this condition the human being
    • in human life. Man does not master his own body to the extent he thinks.
    • with hereditary conditions to that family and human germ which are most
    • suited to the capacities and qualities of the reincarnated human being.
    • incarnated human being completely fits into his physical body. Many disharmonies
    • the human being towards a suitable family and only at the moment of
    • astral body begin to approach the human being.
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • the "atmosphere" of Devachan. To the spiritual human being
    • this is as vivifying an element as oxygen the physical human being.
    • When the human being has
    • and his Ego return to the earthly sphere. The human germs arise, described
    • of the capacities acquired by each human germ. None of these forms
    • human being to the parents and into the family-conditions in which he
    • works in the individual human being. Let us envisage man deeds: this
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • development the human being had an astral body which had not yet been
    • upon the astral body there is in every human soul a part still filled
    • etheric body was formed. The more a human being works into his ehteric body,
    • high stage of development, the human being also gains control over his
    • The part of the physical body over which the human being gained control,
    • a past life which has not yet been elaborated by the human Ego, continues
    • and marked, resemblance is slight. Let us take a human nucleus with
    • Beings and the not incarnated human souls! The physical is the expression
    • plane the human spirit gradually formed communities and states out of
    • Before the human being incarnates,
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • Atlanteans. Of course, the Atlantean human beings, whose organization
    • human being of that time differs from modern man. The Atlantean's did
    • from the head. Human evolution consisted in fact that the etheric body
    • from the present ones, in view of the much higher temperature. The human
    • animal and man. The human soul flowed together with the body towards
    • Atlantis the human soul already lived upon the earth. But before, there
    • was a time when the human being could not as yet have a soul within
    • his physical body. The human soul then lived entirely in higher worlds,
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • of Lemuria and speak of the Lemurian human forms. These human beings
    • type of human being who lived on it.
    • 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
    • soul that soared above the body. The soul entered the human body in
    • or of the human beings of that age.
    • between ape and man may be viewed in this light. On Atlantis, the human
    • human race branched out; the one main stem to an ascending development
    • and became the human being of to-day, whereas the other descended and
    • human beings who were expelled and condemned to degeneration. The ascent
    • sexes began to separate; before that time the human beings were hermaphrodites.
    • were one body, and everything which now exists in the form of human
    • a kind of plant-existence. Animal forms and human forms arose much later,
    • is a reversed human being.
    • is nailed on to the cross of the world. Also the human soul hangs on
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • The human soul is capable of
    • and to transform the physical world through the human spirit.
    • human being will have overcome bi-sexuality. Lower forces, sexual instincts
    • imagination. In future all human beings will be able to perceive as
    • itself will become creative; then the human beings will be magicians of the
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • time, it is especially important to consider. With regard to the historical course of humanity's
    • the historical evolution of humanity.
    • for human beings through ideas.
    • of humanity and we will do so today in such a way that, through our considerations, certain facts
    • come to us which, precisely for a discerning judgement of the situation of modern humanity, will
    • to a fact in the history of Western European humanity which, from the point of view of the usual
    • of humanity's development, is indeed significant. Around this year there was a kind of learned
    • alive of the ancient wisdom of humanity; that wisdom which takes us across to the ancient Orient
    • element in the development of humanity from Platonism. And, if we follow Aristotelianism further,
    • European soil between two — one cannot really say world-views — but two human
    • go into the differences between these two modes of human thought we find important historical
    • of human beings; into the configuration of human actions and so on.
    • the full I-consciousness of human beings. In the spiritual life of the ancient Orient, of which
    • human being as the spiritual. But it existed in a — I beg you not to misunderstand the word
    • by what lives in the human being when he becomes clearly conscious of his 'I' and his own being. The
    • soul-constitution was completely different from that of later humanity when, for an understanding
    • which the minerals are to be found, in which the plants unfold, the animals move and the human
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  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • civilized humanity of the Northern Hemisphere, in which the human individuality began to develop
    • that, in humanity as a whole, the individual element of the human being will take on greater
    • importance. For it is not simply a matter of individual human beings thinking in an egotistical
    • way, 'we are individuals': it is rather a matter of the whole development of humanity taking such
    • a course that the individual human element can work into it.
    • course of human evolution developed some particular quality, just as now it is that of
    • individuality. These characteristics are impressed into human evolution through the particular
    • action of spiritual powers working into the physical life of humanity on earth. But precisely
    • because of the separateness that we see in the individual human being today when the
    • in earlier epochs, and very exceptional things are making their appearance within humanity's
    • evolution. And the human being who, through the development of his individuality is being
    • and from the most varied points of view, how differently the human beings of the
    • West, the European Centre, and of the East are placed in the whole course of human evolution. We
    • have pointed to different things that are peculiar to the human beings of the East, Central
    • how these differentes within humanity express themselves in the civilized world.
    • among the broad masses of humanity concerning the social question. We have, clearly
    • against these impulses which move through the development of humanity there is a great deal that
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  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • individualization of the human being in the fifth post-Atlantean epoch is guided by spiritual
    • beings that have progressed in an irregular way, that are more advanced than humanity, but for
    • their own interests incarnate into human beings in order to work against the true impulse of the
    • past, but wish now to work into and to influence human lives, assert themselves; not, indeed,
    • through human beings themselves, but by appearing to them. We spoke of how these beings influence
    • Eastern human beings, be it more or less consciously, by virtue of the particular
    • consciousness of certain human beings of the East — perhaps by working during sleep into
    • the human 'I' and astral body — and then asserting themselves, without the people realizing
    • against the normal progress of humanity in the East. Thus we can say: For a long time in the West
    • a kind of earth-boundness has, in a certain sense, been prepared in such human beings as I
    • one wants to understand how the human beings of the European Centre are wedged in, as it were,
    • human being of the ancient Orient had a highly developed spiritual life that flowed from a direct
    • lacks strength, lacks impetus. The human being is, to be sure, guided to the spiritual world
    • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
    • culture when one considers at first that all three branches of human experience — the
    • that in the Roman Empire the untenable situation arose which always arises when these three human
    • of the older development of humanity, but I should like to draw your attention to a few things.
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  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • on the one hand, the seizure of the human corporality by the spirits of the West and, on the
    • he seeks to characterize a human soul-constitution which shows a
    • certain middle mood between one possibility in the human being — his being completely given
    • being given over to the logical world of reason. Schiller holds that, in both cases, the human
    • Schiller wants to point to a middle state in which the human being has spiritualized his
    • so that these logical necessities do not also enslave the human being.
    • of aesthetic enjoyment and aesthetic creation, in which the human being can come to true
    • he sought to answer the question: What must the human being do in himself in order to become a
    • that the human being can become free? Schiller asked: What must the human being become in himself
    • that if human beings are educated to this middle mood they will also represent a social community
    • human beings and not through outer measures.
    • wished to answer the question: How can the human being come inwardly to a free inner constitution
    • this whole construction of the human being — on the one hand logical necessity and on the
    • not picture the human being so simply, or present human development so simply, and thus he wrote
    • — of the fact that the outer structure of human society must not be monolithic but must be
    • a threefoldness if the human being is to thrive in it. What in a later epoch had to emerge as the
    • human being far too simplistically. You picture three forces. This is not how it is with the
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • attention to the challenges that are placed before us with regard to the evolution of humanity
    • — the education of humanity as a whole in the near future-by the facts of this human
    • civilized humanity began around the beginning of the fifteenth century. People today no longer
    • different nature of humanity's interests before this historical turning-point, nor the interests
    • one, then this must be the increasing ascendancy, the increasing intensity of the human power of
    • But in the depths of the human soul there is always
    • speak of a definite longing for knowledge in as much as the human being at that time had
    • development of humanity, to compare the longing for knowledge which holds sway today with the
    • 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
    • human system of ideas; but only, if I can put it so, artistic elaborations of it. In neither
    • the fifteenth century. All human beings, or at least those who strove for knowledge, had some
    • idea of the faculties rising up out of the human soul that are higher than the faculties
    • The moment humanity renounced perception of the
    • marks the latest period of human evolution.
    • at present only in the small circle of anthroposophically-striving human beings but which must
    • become more and more general. Nature's manifestations spoke to ancient human beings in such a way
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  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • of the Christ, has taken in the course of human development. We remember that human development
    • characterized the different epochs of human development in such a way that we have placed the
    • still strong remnants of this old clairvoyant condition of humanity existing at the time of the
    • Mystery of Golgotha to such a degree that a truly human grasp of this Mystery could find a place
    • course, have made no impression on humanity at all.
    • Golgotha gained through clairvoyance. But then there spread out over humanity's development the
    • the dialectical-legal, development of the human soul. In the midst of everything that occurred
    • simply knew that in the human beings that were sent as children from the spiritual worlds into
    • 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
    • bear witness to the will of the spiritual world with regard to the physical world. It was human
    • certainly say that this was a very different way of placing a human being in the social order. He
    • blood then gave way to the medieval wave. Human beings then had nothing, or they had less and
    • in the Middle Ages, then there also already comes to expression in the human being that which is
    • Jesus: a Jesuology. Even though Jesus was seen as one reaching beyond all human beings, that
    • Modern humanity has actually developed under this
    • untruth. This humanity has absolutely no inkling that, fundamentally, it lives under the
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  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • The constitution of the human soul has undergone a tremendous evolution
    • of free will. At the same time the intensity with which the human being
    • which humanity will perceive the working of Christ in the etheric world.
    • Christ there really is at the present time. The course of human evolution has brought it about
    • — which, in theory, is indeed still maintained by the Catholic Church against humanity's
    • Golgotha. But one has to be clear that just as other crucial, incisive events in human evolution
    • nineteenth century and our own time, the soul-constitution of humanity as a whole has undergone a
    • conservative element in human evolution today. It is the belief in the authority of popular
    • humanity through modern scientific thought. But for the most part there is a terrible dishonesty
    • the materialism of modern humanity evoked by natural science.
    • one of its most distinguishing features is that it is incapable of comprehending the human being.
    • The human being, as such, is actually entirely excluded from the conception of the world based on
    • point where man himself becomes comprehensible. There is no place for the human being in the
    • learn of nature, the less we understand of ourselves, the less we understand of the human
    • recent times to account for the human being, we have, on the other side, claims of all kinds
    • coming not from any scientific impulse but from the depths of human instinct — demands that
    • man be able to raise himself to an existence worthy of the human being: that he should be able to
    • kind, on the other we have the increasing inability of science to say anything about the human
    • being's own nature. Such a discrepancy in human experience would have been quite impossible in
    • earlier times of human world-view development.
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  • Title: Abbreviated Title: Lecture I:
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    • that the most important process of destruction for the life of the human
    • human soul passes between death and a new birth?’ It has
    • normal human life, compared to the time which we pass here in the physical
    • birth is short only in the case of human beings who have applied their life
    • ‘By what is the return of a human soul to a new physical
    • their ancestors' friends and relations, and so on. Human beings must
    • which concerns itself only with the way in which one gets into the human
  • Title: Talk To Young People:
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    • deeply into human evolution call the end of Kali Yuga and the
    • motion or its lack of motion, inertia is also a property of human
    • impulse is the growing freedom to be allotted to human beings, have
    • earthquake shaking human evolution. But people merely say, “It's the
    • in human evolution. Sometimes you can observe this quite intensely,
    • impossible to them to step into the human conditions of the time.
    • understand other people in the most human way. Otherwise we won't get
    • human beings humanly! All the subjects of the discussions we have
    • itself through heartfelt action and heartfelt efforts at human
    • imagine the world and humanity should be by 1935, if what you are now
    • remained in the cosmos; now human beings must rise up and win back
    • Human Values in
    • The Karma of Human
    • humanity is moving into a new epoch, into a life in the spirit. Our
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • the then highest developed men, turn into impulses for the human
    • the ultimate aim of human evolution! He would like to know what will
    • You all know that human
    • become evolved in the human being that which we now call the earth man;
    • and human beings; we ourselves — as mankind — would find it
    • human being of the earth himself to erect his kingdom upon Jupiter, and
    • humanity — for the evolution of humanity upon Jupiter.
    • the powers of earthly humanity —when we thus ponder over the
    • the Saturn germs that live in the human body. That is all that will
    • not alike. These human beings differ fundamentally, and that is the
    • no means, the same process in the human kingdom as in the animal world.
    • human kingdoms this abstract manner as identical, one could with equal
    • plants possess something akin to the animal or human soul! An outer
    • Spiritual Science into the human evolution on earth. We must not ignore
    • erected in the east — with the representative of humanity in the
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • course of evolution of earth and humanity. Above all, a certain
    • riddles actually become more numerous for the human soul than they
    • concerning the entry of the Christ-Being into humanity's evolution,
    • single rays of light can ever be thrown from the circuit of human
    • of Golgotha into human evolution.
    • This was not to be. Earthly humanity was
    • in his soul, and that which has happened objectively within the human
    • race, and which is independent of this human race
    • at its starting point have been formed by human beings themselves. It
    • expulsion from Paradise. The knowledge which had entered humanity in
    • that in the human soul a threefold nature lives, that the Gods have
    • sunk a force into the human soul. That is very
    • understood: it looks as if in this ancient Europe a number of human
    • in intimate harmony. European humanity (and if one goes back to the
    • humanity, who still saw everything in pictures, and the highly
    • humanity were, in a way, protected from understanding anything that
    • And so we see in the history of human evolution the meeting between a
    • work upon one another in the evolving humanity. What would have
    • effects of Latin culture, European humanity would in a sense have
    • given themselves up more and more to thought, but the human heart,
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  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • humanity's evolution with the knowledge-principle, brought down from
    • If we think of the human being in sleep
    • should have entered in the course of human earthly evolution or of
    • earthly human evolution if the original purposes of the Jahve-deities
    • ordinary human knowledge, all in fact which we can acquire about the
    • because it is the permanent thing in human life between birth and
    • consequences for our human life of these facts. Let us first examine
    • concepts, which are given us through science. Humanity has a science
    • as I described yesterday, a type of humanity from Central Europe who
    • harmonising of these two streams of humanity can the living grasp of
    • whole human evolution a new impulse (so that an earthly event was
    • happening without the physical human body of Jesus, and that He
    • in the human being. Man must confront this working together
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • human beings.
    • whole human construction. It already takes part in our structure
    • the thought inserts into our human form, preserves us, generally
    • the time to become man, or, better said, to form the human
    • became increasingly lost to European humanity. In the Oriental
    • the Angeloi, who were at the human stage during the Moon evolution,
    • that certain beings from the Hierarchy of the Angeloi, who were human
    • humanity to make acquaintance with these spirits, who falsify
    • human being, for what unites him inwardly with the living
    • produce the human form from his own inner experiencing; this is so in
    • whom thought works humanly, thoughts externalise, you will find this
    • the human being representing it.
    • this element of making thought human into the external form and
    • statuary are so human is that what I have just expressed was poured
    • into them. This is at the same time a proof of how humanity's
    • into the form. It was like a striving to draw together into the human
    • human form in order to epitomise it. That is the unending greatness
    • reversed — the human being, who has been
    • immeasurable advance in the evolution of humanity when the Being who
    • the cosmos into the earth, became man, and lives on in human
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  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • the human being drawn schematically, we should first be concerned
    • however, in us human beings a connection between these two centres
    • in which we, as human beings, apprehend our thinking and conceiving
    • conceiving and thinking in the right way with human nature. This they
    • formerly; they now wish to bind the intellect with the human being;
    • mockery of human reason.’ But why of human reason? Well,
    • and human kingdoms, it is not possible to observe such a birth. That
    • human corpse.
    • to us from the Old. Moon. Just as on seeing a human corpse we
    • different from an ordinary human body. An ordinary human body is
    • way from other human beings.
    • human body. Hence He could only appear physically upon earth through
    • single human being. It would be the gravest misapprehension of the
    • understood, be embodied in a single human beings.
    • Science, wherever it is asserted that there could ever be a human
    • comes again into our whole human race, how again the sun-nature, lost
    • find its way into the whole course of humanity's evolution. Only
    • increasingly fill out the human being with an inner Man, with a
    • of law not entering human consciousness, all that lives down below,
    • no natural foundation for love. The human being would merely use the
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • from ordinary human sight to spiritual sight, for one notes how then
    • is also difficult for the human being, when he detaches himself as
    • human being lives with his senses to the world under the earth. Show
    • into humanity's world conception. When we speak of Saturn, Sun and
    • they were inwardly united with the whole human existence. There the
    • human being could say: ‘Sun activity in
    • exists in the evolution of humanity a peculiar longing. Wherever in
    • history we meet with the human race in its innermost striving, we
    • myths — often depict how some human being (I am
    • one really gets the truly living idea that the human soul nature is
    • This exists —this longing in the human soul, in
    • the heart of man. And let us imagine that there arose in a human soul
    • this it is which must be consistently felt by a human soul felt by a
    • human soul that is really sensitive to nature: that there, in the
    • And now consider with full human feeling this gainsaying of Nature,
    • because the human being, under the impression of his senses, forms
    • gone so far that the human being declares that my things are his
    • something or other, I know not what, of everyday human,
    • all-too-human, connexions to ‘Das
    • The human being must atone for his having come out of permanence and
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • Let us remember that the human being was built up in
    • adapted for making perceptions as the human being makes perceptions
    • of human evolution, is that these sense-organs as such have to do
    • development of the human sense-organs advances by the incorporation
    • — the human being thrusts forward into the world
    • really made a drawing of the human being, it would look far more
    • then the human being would always have had to wait for the physical
    • Now the human being is, however, also
    • could not experience as human beings if we had not this projection
    • human head occultly, one must not draw it so, but in the negative,
    • and what remains inside as empty, that would be the human being (see
    • ordinary human sense perception, for human sense perception follows
  • Title: World Downfall and Resurrection
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    • that man forms judgments and draws conclusions as a human being
    • days to attribute thoughts to the human being as such. Thoughts
    • were attributed to the Angel working within the human being. An
    • the human being shared in the knowledge.
    • world saw blood flowing from animals or from human beings, he
    • the origin of the human physical body lies in still more
    • human blood there work not only the forces introduced with the
    • Again, the bodily form of the human being is itself affected by
    • the Earth. In warmer zones the human body is not the same as in
    • the blood, in the whole human body, were held to be workings of
    • he visible world spread around the human being is created and
    • development of humanity itself in the different races and
    • growing faculty of human intellect to understand this teaching
    • created by the human intellect is Affirmative Theology, but
    • human reason was in any way capable of explaining these
    • conception that when the blood runs in the veins of human
    • because hitherto the human being had been a son of the Earth, had
    • in their hosts invisibly around the human being who must guard
    • Human beings are as if possessed — possessed by the evil
    • truth when the human being ‘knows’, he knows as an
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  • Title: Lecture: Philosophy and Anthroposophy
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    • The human soul, under
    • in respect of the human self — that is, self-knowledge — is one
    • the human being, can prove helpful. But this thorough knowledge requires
    • that we should really feel the resistance of the two obstacles which human
    • knowledge of the human being. They consist of two illusions, towering as
    • appear in a natural way upon the path of human life. But they must be
    • acquire a knowledge of humanity depends upon our developing the strength to
    • of our own human reality produces quite a definite experience. The latter
    • comprehension of our own human self. Man as a natural product consists of a
    • of development according to natural law of the miraculous human
    • “Boundaries of Natural Science,” that human knowledge would
    • human life, into which we must inquire. Knowledge of true reality does not
    • knowledge of the human being. Not to have reached this standpoint and still
    • knowledge of the human being. Many a thinker has felt the thrust on this
    • originated) in the course of human development — not merely through
    • which was revealed to mankind; human thought with all its technique falls
    • owing to human limitations, is associated with the matter is only of
    • received such development that the boundaries restricting human research
    • altogether the activity of human thought and are beyond elaboration by
    • entirely beyond the compass of human thought and to be unattainable by
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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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    • than for human beings in general. Similarly, textbooks for zoology are so
    • conceived that they serve the future zoologist but not human beings in
    • the evolving human being. And we have compiled sufficient material in our
    • order to teach. What the teacher needs is true insight into what the human
    • the same with the whole of the human organism. Our head is as finished as
    • can however turn human beings over to the world that are individually
    • when we go into the class. The teacher may (since he is 'only human', as is
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • and instruction we are not able to sense inwardly the whole human being.
    • of our human nature are of course not subject to uniform development but
    • alteration in the human being which is announced by the change of voice
    • is true as well of the human body, but it lives no longer in human speech
    • human being is basically up to the seventh year permeated more by the
    • the other is a different one. But through the whole period of human life up
    • this we see that human speech too, but above all the musical element
    • collaborates in the shaping of the human being. At first it helps form the
    • views a human skeleton with a true psycho-physical eye (and not with the
    • between the human organism and the outer world. The human skeleton can be
    • arrangement of forms in the human skeleton! This would also demonstrate for
    • way the human isolation that leads then to the change of voice. In the
    • immersing ourselves in the other human forces. A Dionysian element
    • human organism, the counter pressure is greater. For this reason they must
    • in the organism by a higher guidance. The human being is permeated longer
    • the human being before birth, before conception; this gives us reverence.
    • human being will be better formed in his next life, if he can have many
    • music, then truly frightful forces would rise up in a human being. I am
    • for the sake of man's human nature — that is
    • is rising up out of man, what must first be transformed to become human.
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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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    • the human being in this way, what you are then receiving corresponds to
    • nice rosy cheeks, or how different with regard to memory the various human
    • areas in the human
    • is again the rhythmic system. That is what is so impressive about the human
    • if you draw this, you will get pure movement coming from the human
    • science. But this has to be consciously taken in hand, if human evolution
    • flood into the human ego and astral body from the spiritual worlds, this
    • construction of our human organisation and perceive more and more what it
    • lives as human beings the important thing is to let inner and outer things
    • must see the human being in such a way that you constantly feel these three
  • 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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    • SPIRITUAL NATURE OF THE DEVELOPING HUMAN BEING.
    • growing human being, to the child, the following (picture) emerges: out of
    • progressive anchoring of the ego in the entire human organism. From the
    • before then, when the human being is still an imitator, the ego anchors
    • takes place is a continuous penetration of the human organism by the ego,
    • into the human organism as I have just described it; this process of the
    • ego's incorporation in the human organism should be guided through an
    • be kept too much outside. If it settles down too firmly in the human
    • the wonderful structure of the human organism and its harmony with the
    • — if you look at the human constitution you will find on
    • amount of it, is now out of and then again in the human organism, and on
    • the other hand that the entire human constitution from the physical body to
    • the human constitution and the air.
    • body in the human organism. Thus is man organised in accordance with the
    • the human organism — a scientist of the spirit can
    • present day embryologist, studying the evolution of the human
    • unconfigurated members of the human being, which develop properly only
    • head of the human being receives its configuration basically not from the
    • male parent but from the entire cosmos. In fact the human head is conceived
    • (Aulagezum) of the human head is present already in the unfertilized human
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  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • tells you, we can see human life running its
    • forces that are active within the human body until the seventh year are the
    • healthy forces. They are the forces a human being uses for his healthy
    • foodstuffs in the human body. And you actually always have to oscillate a
    • the human body is doubtless a material process. The forces controlling it
    • is for the “dregs” of humanity, and over here is idealism, which is for the
    • human being up till his seventh year. And from the seventh to the
    • predominantly at work in everything developing in the human being between
    • organising the human being.
    • important changes taking place in humanity at the present time are based on
    • blood has grown weaker. And the great turning-point when human blood began
    • were to come when human beings completely lost hold of their youth, and
    • subtle observation of human life.
    • practical use of them for the good of humanity. In this case, if you
    • impulses of will are eventually brought into every sphere of human
    • being the same one that helps us to know the human being better than we
    • the human being in the other person but notice at the most that one person
    • and do not see any real humanity in one another, they will never be able to
    • social. But people cannot be social if they do not see the human quality in
    • one another, but live entirely within themselves. Human beings can only
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  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • great teacher of humanity. This latter gradually takes on other capacities
    • as the Buddha. As a human being in the physical world, he would have found
    • time, however, when humanity has become mature enough to find for itself
    • will have become proper to humanity. Then a new event will come and bring a
    • that teaching of compassion and love flow into humanity. Now, however, it
    • Buddha whose mission was to bring compassion and love to humanity after he
    • physical corporeality to bring humanity a great step forward by means of
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • time as a human personality, born as a child with very special inner
    • especially in the first two periods of human life; the qualities which,
    • just not so. What we today call human thinking, feeling and willing was not
    • Anything that happens in human evolution must
    • hypothetically state something similar for the individual human life.
    • Imagine that someone wants to artificially make a human being develop
    • common with the people. This astral cover, which the human being now strips
    • off, contains all the qualities that the human being could have had in his
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • widespread human suffering. The correspondence to our own times
    • interest groups and have neglected to cultivate a generally human
    • capacity for work, but with respect to their entire humanity, were viewed
    • the human being undergoes a bourgeois education, donning superior civic
    • of how Christianity endeavored for centuries to imbue humanity with a
    • common spiritual life, aiming to represent all human beings as equal
    • proletarian, universally-human feeling, an upper stratum emerged in
    • development of the consciousness soul, human beings became more and more
    • egoistic. In a sense, a pinnacle had to be attained in evolving the human
    • personality. By virtue of this development of the human personality,
    • human beings became less and less capable of understanding each other in
    • of the last centuries human beings have turned away more and more from
    • extraordinarily little as compared with the connection the human being
    • abstract and hence materialistic. For, everything abstract leads human
    • “What is the human being in reality?” is
    • question, “What is the human being?” one
    • needs, in a devoted manner, to enter into the whole world; for the human
    • conceived of as born out of the entire world. Understanding the human
    • understanding of the human being) in a natural scientific age that enters
    • the basis of all human striving, feeling and willing —
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  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • All the world will want to know about the life-work of such a human
    • culture of the human spirit is founded. We would fain draw nearer to him,
    • From this translation: “Human beings will always want to know about
    • are finally lost, his name will remain engraved in human memory.”
    • indeterminate substrata of humanity's spiritual development —
    • “How can the human being relate himself to the infinite,
    • to “the education of the human race,” appears in a
    • through humanity's development and how this shines forth quite
    • standpoint in regard to the development of humanity —
    • concerning the repeated earth-lives of the human being — takes
    • become aware of the significance of the fact that the human
    • throughout the various epochs of humanity, bearing from one age
    • in human evolution. It does not want merely to present what
    • follow each other, the human soul comes onto this earth so as
    • really speak of an education the human soul undergoes in
    • humanity.
    • humanity over the last centuries is not meant as a
    • of an urge to elaborate on humanity's spiritual life
    • impression as regards the development of humanity?
    • humanity. What precedes Greek culture, which is concurrent in a
    • Maximum number of matches per file exceeded.
  • Title: Leonardo's Spiritual Stature: Lecture
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    • countless human souls. Who does not know it, this
    • every possible human soul characteristic comes to expression in
    • What must indeed at one time have spoken to human beings from
    • consciousness of humanity of the colossal stature, the power
    • sum total of life forces must have belonged to this human being
    • single parts of the human figure have, he enlarged a single
    • member so as to discover how this fits into the whole human
    • features of an animal or of the human being. If a battle scene
    • human being lived within the abundance of cosmic secrets. He
    • was unable to reveal outwardly to humanity — for which
    • itself to the human eye; how light-and-dark and colouration are
    • given the means available. Though in later centuries no human
    • to ourselves that the human soul returns again and again in the
    • offer. Viewing the human soul in this way, we recognize that it
    • development of humanity and see the human soul returning again
    • the context of a single human life unveils itself quite
    • especially in considering human souls that rise above
    • back in evolution, the more the whole manner in which human
    • sleeping and waking, human beings looked into the spiritual
    • interwoven — much as physical processes in the human body
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • to a good angel, granted human beings as a companion from birth on their life's
    • at deep levels of the human soul. The methods of
    • sources lying at greater depths of the human soul than is
    • of humanity's development.
    • the individual human soul-disposition. It is really as though
    • from the human soul as do these fairy tale
    • tales has to be sought at such profound depths of the human
    • regions of the human soul remains so new, unique and
    • expression those profound experiences of the human soul
    • the Human Race. It lies in the nature of what is magical in
    • these fairy tale sources lie far deeper down in the human soul
    • Tragedy depicts what the human soul can experience in
    • are inherent in definite experiences of the human soul in the
    • the human soul in consequence of its relation to life. In
    • for us, we may feel, in seeing the human being — for
    • human being is led to the corresponding involvements of
    • the need to understand the specific human beings presented to
    • is human comes to meet us in the tragedy, as in other works of
    • the effect of the fairy tale on the human soul is an
    • find something altogether different from what a human being in
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  • Title: A Mongolian Legend
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    • to a good angel, granted human beings as a companion from birth on their life's
    • the primeval state of humanity in which human beings stood
    • relation to the external world existed among human beings in
    • to the boundaries of the human form and disappearing into the
    • of feeling and perception of humanity in those very ancient,
    • primeval times, with which human beings were able to look out
    • covered over by the roof of the head. However, human beings
    • the different religions, in what lives in human souls. If human
    • mother of humanity, searches the world, seeking for what will
    • longer to be found in all the external objects granted humanity
    • What human beings expressed in such grandiose truths so
    • come to expression in a different form in a future humanity.
    • The power of spiritual seeing will come alive again in human
    • of human beings, and they will come to see not only the
    • looking for, human beings of the future will again see the
    • Human evolution will evolve as a gradual ascent into the
    • in a flash. Were human beings not to want to participate in
    • would exhaust itself, and human beings would have to separate
    • wither away. Human beings are called upon, however, to permeate
    • take place without the redemption of what is outside us. Human
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  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • humanity.
    • pathos is mitigated everywhere by the individual, human element
    • of western cultural life so as to reveal everywhere how human
    • world to what the human soul experiences upon ascending to the
    • made to present a picture of humanity's development. Although
    • true picture of human development. Only a falsified picture
    • humanity. What took place outwardly, what happened has, thanks
    • Through characteristic human beings he looked back at the age
    • in question. For Herman Grimm, the course of humanity's
    • humanity, so as to be able to say: The epochs of western
    • the gods with the normal human world of warring Greek and
    • portrayal, between the humans walking around and the nature of
    • these beings as “human beings,” he does look back
    • has an older and a younger class of humanity play into one
    • Herman Grimm saw the further progress of humanity in this way
    • something new into the general development of humanity. The old
    • beings of primeval antiquity, exalted above the human being. He
    • going back to earlier stages in the development of humanity, we
    • to show that we come to purely spiritual ancestors of the human
    • being. Prior to the cycle of humanity in which human souls live
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  • Title: Imperialism: Lecture 1
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    • Spiritual and Social Transformations in Human Evolution,
    • humanity, but we do want to go at least as far back as several
    • spiritual lived in man. In the common man lived a human soul. In
    • history are crystallized in human consciousness, things are expressed
    • in human consciousness, the representative of the empire was powerful
    • responsibilities confront humanity in these times. Only in this way
    • physical reality. The human being must move around here within the
    • the west, in the Anglo-American world, all human tradition will
  • Title: Imperialism: Lecture 2
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    • Spiritual and Social Transformations in Human Evolution,
    • preparation for something which is yet to come in human evolution. If
    • visible god appeared in human form as happened in the last years of
    • real god in human form. In the course of time such things have lost
    • the divine-spiritual beings in human form, but as real, genuine
    • reality in human evolution.
    • moment we will recognize the inanity of the human being who merely
    • is necessary to admit. If we do realize all that, then human nature
    • can do no other than to say: in order to be human we need a spiritual
    • Human evolution can not advance further without this moment of truth.
    • the first stage of imperialism when the god walked around in human
    • expressed in normal human language and which are extensively used in
    • humans possess reason, but we only use this reason to insure the
  • Title: Imperialism: Lecture 3
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    • Spiritual and Social Transformations in Human Evolution,
    • as an automatism, so to speak. In the history of human development
    • imperialism of the first human societies, of which I spoke yesterday,
    • discussion was grounded in the fact that a god in human form walked
    • human form should or should not do this or that made no sense. In
    • in human history. That is not true. Discussing and criticizing are
    • predicate to a subject. In the oldest forms of human expression this
    • spirituality must penetrate into the depths of human life. And
    • which is common to the second stage of human development. Perhaps you
    • of human thinking and feeling will have to take place within the
    • human evolution, which sometimes solidifies into a kind of spiritual
    • importance attributed to it during the second stage of human
    • people's hearts. But this degree of human development has not yet
    • development of humanity is life and not mechanism. And a
    • human evolution. Now I come to what I mention before about what must
    • of humanity can only be free if it is dependent only upon itself and
    • of really living within humanity. The inner social order can only be
    • platitudes, content which came to humanity previously but which no
    • of humanity.
    • clarity? It must come. The desire for truth must grow in humanity.
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  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • differences between humans and animals from an anthroposophical perspective.
    • in which to verify human causalities — if I may use
    • way in which the human being is positioned within the
    • towards human conceptualising, which I would like to
    • is quite obvious that we as modern humanity have developed our
    • human being. But what is this inner mirror image of the human
    • inner organs answer me. I only get to know my inner human
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • The Human and the Animal Organisation
    • differences between humans and animals from an anthroposophical perspective.
    • “The Human and the Animal Organisation.”
    • the animal world to the human world is spoken about, then it
    • Human beings, like the animals, are attributed with an
    • the actual difference could be between human beings and
    • discovering the difference within the form, within the human
    • any other jaw bone but which is not found in the human being as
    • head's development gave the decisive difference between humans
    • the embryonic stage, human beings displayed the same
    • out to how lucky he was, that the human being actually has the
    • difference between the human being and the animal could be
    • into the human organisation, details already in the animal
    • human and not of an autonomously separated human
    • sense, between animal and human organisms. If an organisation
    • itself, in its forms, only depends on the animal and the human
    • and of an animal, and gradually observe how the human being
    • place in the animal and human organisms. We may assume that in
    • further one ascends the animal row, right up to the human
    • scientists about subconscious processes in the human psyche,
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  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • differences between humans and animals from an anthroposophical perspective.
    • “Thought,” as it operates in the human individual
    • inner human relationships; so we have today an extraordinarily
    • bridge to a trans-subjective reality existing outside human
    • view. He even tried to think about the human community, the
    • natural human organism is connected to the confluence of
    • the nervous or sensory system (sensorium). In the human
    • human soul, on which human thought can develop. Through this
    • other; here the human soul faces the great, meaningful problem:
    • logos as postulate, but as a purely human thought postulate!
    • we see being developed in terms of human scientific striving?
    • humanity in the West, the centre and the East, we can see that
    • is still a human-personal matter. We see today in different
    • reality. We are born as human beings in the world, are
    • reality, as we can only through human struggle connect to the
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • differences between humans and animals from an anthroposophical perspective.
    • ordinary human understanding and ordinary healthy logic. In any
    • because this proof can simply come through a healthy human
    • are simply verified through healthy human understanding, is not
    • real human power; this is something which passes into the whole
    • person, this makes love more intense, transforms human vigour.
    • human being, on his empowerment, on his — if I might call it so
    • involves the whole human being, possibly leading to self-knowledge,
    • all teaching is based on the understanding of the human being,
    • insight into the whole human being must prove in practice.
    • aspects of the human being? They have developed all possible
    • human being has not yet reached a principle which we are
    • in the observation of the totality of the human being, in which
    • which happen in the human organisation with the change of teeth
    • around the seventh year of life. Such transformations in the human
    • teeth is something which penetrates the entire human life
    • in the bodily nature and activates the expression of the human
    • concepts and ideas of human knowledge, then the accusations
    • great educators of humanity on pedagogical principles.
    • such a way that they really fulfil true human education.
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  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • differences between humans and animals from an anthroposophical perspective.
    • what is deeply embedded in the human soul today, on all
    • the course of human development gradually enabled us to arrive
    • first become independent of human thinking, developed
    • humanity. What wanted to be done in the economic life simply
    • human freedom, human worth and so on, to the economic
    • from the other side, how the extraordinary symptoms of human
    • corresponding epochs resulted from the feelings of humanity at
    • other one is a fact connected to that shift in humanity's
    • humanity became something quite different. I've already said
    • constitution of humanity has become something different. If we
    • ask ourselves how this human evolution relates to the economic
    • world purely through human mental logic. This drive, which
    • simply became a deep need in the human constitution, proved
    • understanding the phenomena of human life and human nature as
    • that, humanity learnt from this intellectualism. Everything has
    • a purely instinctive economic life to one fuelled with human
    • required human beings to penetrate world economy and world
    • about finding contemporary humanity in its real conditions in
    • nutritional class, but the modern human being has moved into
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • differences between humans and animals from an anthroposophical perspective.
    • trivial but in a deeper sense — have come to human
    • progress and human well-being. During this time natural
    • methods of science, and on the other hand the human needs for
    • the spiritual world and its knowledge. The human being is
    • observe the human mind as a seedling which can grow within.
    • growth of human intellect in Imagination, Inspiration and
    • human development. Through this the result is a true
    • through the ordinary, healthy human mind, because this must
    • characterise this. It makes the entire human cognitive work
    • Father-godly experience indicates some human illness. That is
    • — it dwells in the subtleties of the human organisation.
    • basically in the limitation of modern humanity leaning towards
    • west; in the east where this bridge for the human soul more or
    • fails immediately when applied to one's own human development;
    • through honest observation of the human evolution on earth,
    • these research means pursues the way human development went
    • development was simply more given through the human
    • into the human soul — most strongly in ancient times, and
    • the human being felt he belonged. In the moment when a person,
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  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • differences between humans and animals from an anthroposophical perspective.
    • Anthroposophy in relation to observing human speech.
    • is for instance about human beings relating to nature or to the
    • physical nature of the human being. In these cases, one has at
    • through human research capabilities of an unknown origin.
    • which was already in the subconscious regions of the human soul
    • can be called human duty. It would be necessary for this
    • devotion, duty is fulfilled from the basis of a human being,
    • when sensing his human dignity, must say to himself: you must
    • lives in human consciousness, but in considering speech one
    • of human development this degree of consciousness associated
    • understand that human evolution already existed as a deep
    • transformation of the human soul constitution. I have
    • through human evolution, and only when one can follow history
    • human being, through experiencing speech, lives in such a way
    • within the human soul. Not a clearly delineated mental picture
    • of speech in the way it was once experienced in human
    • ‘a’ something resembling human inwardness is sensed. If one
    • felt their physical human body in as far as it is liquid
    • super-human forces of the shell.
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  • Title: First Class, Vol. I: Lesson 1
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    • — that same spirit which has been revealed to humanity
    • humanity what it is able to receive.
    • towards what the sense-world has accomplished for humanity when
    • humanity and this fact should not cause us to undervalue those
    • senses, it is futile to ask it what we ourselves are as human
    • and sternness: We must first make ourselves truly human, warm
    • humanity, may find the spirit in the world.
    • darkness for human knowledge, from which the light must be born
    • (the human being is addressed)
    • as spirituality. This is veiled at first in darkness for human
    • human being, but transformed into one of gigantic stature.
    • of the world in the human heart must be revealed by the soul's
    • through human self-knowledge. Everything man needs in sickness
    • space, the secrets of time, the secrets of the human heart
    • the human heart, so deep that we can only fathom ourselves:
    • from human civilization is to a large extent not helpful, but
    • knowledge for contemporary humanity. The human being of today
    • lives and works deep into humanity's inner life which, when it
    • the second beast, which creeps into the human soul from the
    • and comfortable to activate his thinking. Humanity's thinking
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  • Title: First Class, Vol. I: Lesson 2
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    • proceeded in thought to the place where the human being - who
    • first sensation should make us aware of how the human being, in
    • which is one with the inner human being, then the corresponding
    • the spiritual world for the well-being of unprepared human
    • own humanity. And then the knowledge arises which one can
    • living human beings. In ordinary life it is often the most
    • deeply rooted with our humanity is everything which hinders us
    • from real knowledge, firstly in our thinking. Normal human
    • is the image of ordinary human thinking which thinks about
    • the human being lives on the physical earth animated by his
    • human figure. You must imagine this related to thinking. A
    • human being entered into earthly existence. Then it becomes a
    • forced dead materialism to the surface of human
    • is different with feeling. The greatest enemy of humanity,
    • he killed thinking. Feeling also lives in human beings in the
    • makes you human, even when it is dead in the present age.
    • Nevertheless, world karma places us in a certain human group,
    • feeling human beings. This is not easy. With thinking it is
    • feeling human beings. Only by facing ourselves directly with
    • self-knowledge as feeling human beings, then we will always
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  • Title: First Class, Vol. I: Lesson 3
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    • spiritual world, which characterize what the human being can
    • human soul when entering the spiritual world, because it is
    • certain security in human life. And because of this security,
    • physical body. You are a threefold human being: a thinking,
    • feeling and a willing human being. But they are all unified
    • the moment when the human being enters the spiritual world, he
    • is just this splitting of the human being - I described it in
    • Because the human being tends to succumb to illusion, he
    • our own being, the more we find in us the true human who can
    • us examine the verse. When the human being lives in the
  • Title: First Class, Vol. I: Lesson 4
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    • Behold, when I talk to you the words I speak are not human
    • words; what I have to say is merely clothed in human words.
    • gods' thoughts are imparted to you by human words. But it must
    • toward us in streams and seeks to pour itself into human
    • without which the esoteric can not further humanity. It is
    • movement of the cosmos, in that human thoughts weave into human
    • must be aware that our humanity is split within us. Then we
    • us to the earth with our own humanity. We look down at the
    • in us, what we ascribe to lower human nature, and which also
    • created by the earth, which would drag us down below the human
    • subhuman region. We must be aware that we are so bound to the
    • over its surface, for us humans the downward force is at the
    • same time a sub-humanizing force. By honestly recognizing this
    • we develop into true human beings.
    • describes our humanity within a circle. Thus, something begins
    • and, because they pass through us humans, act differently than
    • humanity that belongs to the deep earthly forces. Then we
    • raised ourselves to that higher part of our humanity which
    • we have not yet reached our full humanity in consciousness if
    • in and breathes out of the human soul, and who gazes skywards
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  • Title: First Class, Vol. I: Lesson 5
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    • to human beings. So here we stand, apart, looking inwards at
    • nature. And we feel a deep chasm between our human nature and
    • which we perceive as being foreign to humanity. For this chasm
    • for human life, but also for the entire universe.
    • materialistic age we have even ceased asking humans, because
    • only human physicality is taken into consideration.
    • also when looking into the inner human we see what for normal
    • age: Nature must appear as divine, and the human must be a
    • in nature, my dear friends, we have a relationship of the human
    • of the earthly element. We have a relationship of the human
    • this relationship of the human physical body with the earthly,
    • and the relationship of the human etheric body with the liquid
    • speak about later - which does not lie so close to humans.
    • human, and with the lessening of warmth we become less human.
    • to be closely related to our being human. We feel that the
    • the element of warmth say: We give you your humanity through
    • to the human being, that he ceases to seriously think that he
    • many as there are human beings on the earth. They all
    • for this visitor from space all human thoughts are in this
    • two spots, a and b, are drawn]. The real human beings are all
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  • Title: First Class, Vol. I: Lesson 6
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    • Since the modern phase of human evolution began, we seldom see
    • animals, plants and minerals and also in our physical human
    • lesson that the human being, according to the manner in which
    • elements in the same measure. In fact, the human being only
    • the watery element is very closely connected to human life. [A
    • a significant role in sleep. The human being lives in the
    • more human. Watery air lets us feel our dependence on the
    • speak, to certain forces when the human being dissolves sugar
    • indirect influence on the human being, the etheric finer
    • indirect influence on the human being, a hidden influence.
    • true self-knowledge. We realize that one is only human when he
    • no longer feel himself in his humanity, he will feel himself in
    • is like this: when we become aware that our human form exists
    • its true elemental nature, does not make us human, it makes us
    • which also introduces us to true humanity. To feelingly
    • we should not be human, but vegetables. And our feelings, which
    • must be transformed into the feeling of awakening to humanity.
    • yourself to humanity. The feeling of vegetable lameness must be
    • breathing in the human head is tantamount to the capture of the
    • becomes conscious, man transforms himself from a human to an
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  • Title: First Class, Vol. I: Lesson 7
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    • what it means to be outside the physical body with the human I
    • and the astral body. Because when the human being is enclosed
    • the human being is at first unconsciously asleep. Under normal
    • the Guardian of the Threshold extracts his true human essence -
    • human being: See, that is how you are over there, as you appear
    • and willing. In reality they are three humans: the thinking
    • the human form have got.
    • also “human imprint”; one must translate the words
    • the human imprint bear.
    • the human imprint bear.
    • If you observe the human head in its true cosmic significance,
    • as cosmic music. When we hear the human heart beating it seems
    • as if this human heart were only beating as a result of the
    • human organism's interior processes. In reality what beats in
    • will feel the Guardian's words as they should affect the human
    • heart, the human soul today if one activates this mantric verse
    • the human imprint bear.
    • images is the human head. And so it is, for the sensory world.
    • Human striving's goal oriented will;
    • thinking, observed in the limbs, is human striving, which can
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  • Title: First Class, Vol. I: Lesson 8
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    • wisdom and life impulses into human civilization today which
    • powers which guide and lead the world and affect human history
    • anthroposophy, flow today into human civilization in the
    • be based on the strictly human. Therefore, at the Christmas
    • founded upon human relationships.
    • other relationships will be even more human, but by this means
    • understood not as having been established by a human impulse,
    • resounds in the human soul, in the human heart, as the great
    • challenge to humanity to strive for a true knowledge of self.
    • humanity, act on our souls through the mantric words:
    • surrounds us in earthly existence the primal source of humanity
    • healthy human understanding of what he has been told, for both
    • human being's inmost being originated, utter darkness lies at
    • like human beings; we say, as we become inwardly aware: this is
    • human organization, we consider to be our own. And we point up:
    • point out: look there, a human heart, human lungs, a human
    • stars and so on - as one's own organs, observation of humanity
    • the human being in this way. One comes to know him and sees him
    • so: This is the human head. [The outline of a head is
    • sketched.] This human head is the bearer and support for
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  • Title: First Class, Vol. I: Lesson 9
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    • admonition which directs human beings to the ancient holy words
    • aware of the connection of humanity with the world than you are
    • Firstly, we humans should in later life be more like we were to
    • intimate sensory-being ends. The human being of course does not
    • sensory-organ. But we must, if we want to experience the human
    • human being as such a sensory organ.
    • yourselves as human beings standing amidst the earth's forces.
    • water forces in us shape the form of the human body from the
    • here we have a most important secret of human nature.
    • everywhere through and through spirit. As humans we belong to
    • bound to the earth as a human being, then I should add feeling
    • come to feel myself as a human being outside my body in the
    • Only seen thus does the human body appear in its true form.
  • Title: First Class, Vol. II: Lesson 10
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    • a picture of what a human soul can pass through on the way from
    • dear friends, as I have often stressed, human common sense can
    • penetrating the human soul and spirit.
    • the relationship of this work to the totality of human
    • universe are present which pass through the human organism and
    • universe, and say to yourself: as human beings we are related
    • works wonders in the human soul, transforms the human soul. It
    • leads the human being through his own interior cosmic
    • makes me into a human being, engenders me as an existing human
  • Title: First Class, Vol. II: Lesson 11
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    • been predestined. For certain lines of every human being's
    • Mysteries had declined, humanity could be taken into the
    • subtle path, which is the true path to human knowledge. But
    • humanity must become objectively present in him in the most
    • often been described as the threefold human nature: the
    • nerve-sensory man, mostly represented by the human head; the
    • human earthly activity in both normal and abnormal
    • bearer of the clearest human earthly activity, but it seems
    • sisters and brothers, when we are aware that this human head
    • enclose in our heads. And out of it sprouts our human
    • of the stars [blue arc, yellow stars], acts in the human head
    • into the part of his humanity which is an image of the
    • from those beings who are with us humans: the angeloi, and in
    • human nature — this I — has a relation to the
    • When human-spirit-radiance
    • When human-spirit-radiance
    • When human-spirit-radiance
    • scrolled together starry radiance, the human radiance
    • meditation on the human spirit, human soul and human
    • Human-soul-weaving
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  • Title: First Class, Vol. II: Lesson 12
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    • at first by means of healthy human understanding – then
    • enable you to feel how the human soul lives in the spiritual
    • the human beings [lower rays].
    • to feel that human self-knowledge is something solemn, earnest
  • Title: First Class, Vol. II: Lesson 13
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    • which can bring our humanity into contact with what is
    • human spirit is closely related. We placed before our
    • thinking can be perceived in the human organism itself
    • created between everything in our humanity and the beings of
    • field of the will is the one which most dominates the human
    • the human organism, that is, when the human organism is set
    • Imagine the following [drawing]: these are human legs
    • But within these physical human legs is the human etheric
    • body [red] — the part of the human etheric body that
    • the human will's actions in this deep meditative practice we
    • make a great discovery. And at some point humanity must make
    • human consciousness. Usually we do not rightly know what it
    • Cherubim it weaves itself into humanity and at first resounds
    • from the depths of this humanity in an indeterminate way. But
  • Title: First Class, Vol. II: Lesson 14
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    • We have been considering the human being's relation to the
    • most important task in the life of the human being: O man,
    • normal human waking life.
    • realize ever more that the human being must become different
    • indicate how the human being must comport himself when faced
    • normal human understanding, first in knowledge and also through
    • Father-God once created the human soul, human life. I can
    • Although today humanity is crudely hardened by materialism,
    • the ahrimanic powers seize humanity when its consciousness is
    • It must be perfectly clear that the human being may not carry
    • develop a strong inner human consciousness for each domain
    • The Human heart must answer. If it is motivated by Christ, it
    • Esoteric School is not established by human will, but by the
    • so can a human being become a feeling being through the
    • The Guardian speaks to the human being:
    • the last of his element-words, warning the human not to lose
    • “I” the human being says at first.
    • “My life” the human being says.
    • “My soul” says the human being.
    • human being feels completely immersed. He accompanies his
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  • Title: First Class, Vol. II: Lesson 15
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    • which rings out to human beings from all sides of cosmic
    • world in which we have our true being, our humanity.
    • conscious of the fact that our true highest human self cannot
    • humanity; we are really within it, that must be emphasized.
    • we correctly feel the situation of the human being when he
    • correctly energize the humanity in us. Lucifer answers
    • side; in us the voices which pull human beings in different
    • enables us to be human beings within the earthly realm.
    • ourselves. Only we elevate it to the level of humanity.
    • beings with our spiritual-psychical humanity, as we feel when
    • we are here with our etheric-physical humanity among the
    • What do the Angeloi teach us? We humans think. At
    • something. Human thinking, human feeling, human willing, are
    • not mere processes in humanity. While we are thinking, the
    • Know! the spirit's cosmic creation in the human body's
    • Feel! the spirit's cosmic life in the human body's life.
    • Will! the spirit's cosmic process in the human body's
    • Know! the spirit's cosmic creation in the human body's
    • Feel! the spirit's cosmic-life in the human body's
    • Will! the spirit's cosmic process in the human body's
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  • Title: First Class, Vol. II: Lesson 16
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    • spiritual world to human souls. Therefore, what lives here in
    • the School and what is brought to human souls are to be
    • should not be taken as a restriction on human freedom, my
    • to the senses. The person who wishes to be truly human can do
    • Learn the spirit cosmic creating in the human
    • Feel the cosmic life of spirit in the human body's life.
    • human body's being.
    • for human beings of today and the future, what in the ancient
    • warmth; in the element of water, which forms us as humans,
    • which the Jehovah-spirits once breathed into humanity its
    • If we have harmed another human being in any way, we
    • other human souls and with the beings of the higher
    • being streams through the innermost essence of the human
    • the I in the human being is an echo of the cosmic harmonies
    • their advice and harmonies resound in the human
    • are active in the human body are moral forces, are
    • The human being feels obliged to answer with
    • human beings, stand between the resounding of the demand for
  • Title: First Class, Vol. II: Lesson 17
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    • understanding of the universe, resounds to human hearts from all
    • from what the human being can experience when he feels himself
    • questions which penetrate deeply into the human being, and the I
    • The human being beyond the threshold of existence, where the
    • But the human being cannot enter already seeing into this light
    • consciousness within the human soul of how they breathe in the
    • at us as human beings. And so finally the whole spirit world
    • Cherubim and Thrones, is it again intoned in our humanity. It
    • intones to us as human beings:
    • humanity, it becomes light in the spiritual world. The mild light
  • Title: First Class, Vol. II: Lesson 18
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    • The call to self-knowledge, which the human soul can hear when it
    • intoned with these words as they are directed to the human
    • human beings.
    • to humanity in blessing. From them we hear:
    • let stream into human souls as the cosmic-word so that the human
    • us by minerals, by plants, by animals, by physical human beings;
    • for the guidance of human souls. Their words resonate:
    • The human beings think!
    • how they should guide human souls, because humans think. Then
    • they turn to the Dynamis for the force needed to guide human
    • The human beings think!
    • When human beings think.
    • Angeloi receive enlightens, without our knowing, human thinking.
    • Now we realize what acts and weaves in human thinking: the
    • Human being think!”:  their
    • Human beings think!
    • When human beings think.
    • for human beings' feeling. And they request from the Exusiai and
    • Kyriotetes what they need in order to guide human beings in their
    • The human beings feel!
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  • Title: First Class, Vol. II: Lesson 19
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    • human being participates – usually unconsciously,
    • the benefit of humanity: we hear again the Exusiai,
    • our humanity. Finally we feel this cosmic Spirit-Word
    • streaming into our hearts; we feel our whole humanity
    • The human heart finds
    • The human heart finds
    • The Guardian speaks from afar (The human-I
    • The human heart finds
    • When human words resound, then human thinking
    • speaks through human words. When the spirit's cosmic-word
    • The Guardian speaks from afar. The human-I
    • This is what the human being who stands within it all says.
    • The human head finds
    • The human head finds
    • The human head finds
    • thinks and speaks in humans, what bears the body, the
    • Human limbs find
    • Human limbs find
    • – The human-I knows itself to be in the
    • Human limbs find
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • those who reign over human spiritual life, the Archangel
    • evolution of humanity on earth.
    • is the case that in human evolution life is guided successively
    • humanity took place during the middle ages, even by those who
    • point was brought to humanity by means of the Greek mysteries
    • bring to humanity in the present time. All the words which will
    • the human being when he objectively observes everything in the
    • at the thinking kingdom of humanity on earth; let us direct our
    • and the sparkling stars. If the human being keeps his
    • our true humanity flows. To really understand these words means
    • human soul flows — to seek the source of human life.
    • humanity will flow in mantric words. These mantric words will
    • that from the spoken words about human self-knowledge the
    • desire arises to direct one's attention to the sources of human
    • We must seek: Where are the sources of what lives in the human
    • soul, what our humanity actually is?
    • humanity; it is not by despising the earthworm, the stars
    • are the sources of our own humanity. From out of there the
    • cloud formation taking shape, it becomes human-like, not
    • weighted by gravity, but human-like nevertheless. With earnest,
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  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • following words was said to human beings in the past, is said
    • of being, which at first confronts the human soul as black,
    • truly solve the riddle of humanity, what shines and is radiant
    • spiritual worlds on behalf of Michael, the leader of humanity's
    • Michael School. And he also spoke about human self-knowledge.
    • thinking is not yet human; it is still animal-like. There the
    • recently been abandoned by a human soul and spirit. We observe
    • remains of a living human being, who was once within it, who
    • psychic-spiritual life, which is our own true humanity, was
    • means of conception and birth into a physical human earthly
    • it descended into a human body; but it died by descending. And
    • us to have wings to cross the abyss of being, for with human
    • feet, with heavy human feet, that is, with the outer illusions,
    • human beings on the earth we see anything else but seeming.
    • now let us turn again to all that has spoken to the human being
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • souls hear the words that human beings — if they have
    • true bridge to what the human being needs for his thinking, for
    • human in the true sense of the word.
    • has shown us how the forces of our inner humanity —
    • awakened to our full humanity in respect to these forces if
    • our soul, our narrow humanity, feel itself to be a member of
    • the cosmos. The spirit will integrate our narrow humanity into
    • force of love alone, which lives and courses through humanity,
    • circles in which the sun moves, as feeling humanity, as Self,
    • yawning abyss of being, says this to us as feeling human
    • grace, speaking about humanity's true wisdom.
    • arrive at our human Self. He speaks with earnest words, for it
    • spoken to humankind in the past by all the Beings and events,
    • which speaks to humankind in the present and which will speak
    • to humankind in the future:
    • stream enter the RoseCross temple, the strength which humanity
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • human being who wishes to be worthy of the name, and who has an
    • the spirit exhorted humans in the past, exhort them in the
    • present, and will exhort humans in the future. These exhorting
    • streams into our humanity. The Guardian of the Threshold thinks
    • thinking, the force of our thinking in our humanity — to
    • contains the force of human will. Once again, we stand face to
    • is found, so must the human being strive psychically for it in
    • feel for itself, feel itself to be a part of the entire human
    • only a finger as long as I am a part of the human body, when
    • the human body's blood is my blood, when the human body's
    • human being must learn to feel in this way in respect to the
    • which is in the human being — something also known by
    • are formed as human beings out of the fluid element. It creates
    • our organs, that the water element forms us as human beings.
    • relationship and speak to each other when the human being rises
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • the world which surround us as human beings. In the past, these
    • what we should strive for as human beings in order to achieve
    • it is now. It is what remains of a human being whose soul and
    • — which the human being must tread if he wants to follow
    • not forget that as long as you are an earthly human being, even
    • human feeling, that this feeling awakens us, for it shows us
    • But it is just this understanding of ourselves as earthly human
    • Preserves your human state of being.
    • humanity.
    • Will rescue for you your human soul.
    • then God lets his being give impulse to us as humans, and we
    • Preserves your human state of being
    • Will rescue for you your human soul.
    • preserve our “human state of being”.
    • for all that's worthy on earth”; then our “human
    • preserve our human state of being; here [in the second verse:]
    • the human soul is rescued.
    • to preserve our human state of being,
    • to rescue the human soul,
    • the spiritual realm, which, however, appears before the human
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • fundamental exhortation to the human being, which resound to
    • the physical human form, in human souls, in human spirits, what
    • humanity, that it becomes gloomy when we look here for our
    • humanity. The description has led us thus far to show that we
    • moment an important change takes place in the human being, that
    • us look, my dear sisters and brothers, at our human existence
    • our human earthly existence. If we want to carry out something
    • humanity as it unfolds between birth and death in the physical
    • they were in before the human being had descended from the
    • across the abyss of being (for our human will is a mere
    • not merely human force.
    • the human imprint bear.
    • The human imprint bear.
    • heart, in which the rhythm of our humanity is concentrated. We
    • which we unfold here: the will's goal-oriented human striving.
    • And now we recognize the virtue of human diligence, what human
    • The will's goal-oriented human striving.
    • The will's goal-oriented human striving.
    • become a free human being]
    • A true human being.
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • cannot be created by human arbitrariness, nor from that human
    • arbitrariness called “human ideals”; rather must
    • nineteenth century has been guiding human affairs - something
    • cyclically intervenes in human affairs from the spiritual
    • humanity, in the great questions of civilization before the
    • be in the forefront of what humanity can gradually develop as
    • unbiased human beings, and which contains what all entities in
    • all these spoke to unbiased human beings in the past, speak at
    • A true human being.
    • the human being experiences when he stands on the other side of
    • human being, what he is during his physical incarnation, over
    • which now lies in the earthly sphere. He observes his own human
    • humanity, where we saw what crawls beneath and flies above,
    • we said to ourselves: our own humanity is not here; we must
    • as humans are in the sensory world, together with what was our
    • [An outline of a human being is drawn on the blackboard.]
    • human thoughts.
    • human beings, the first words he speaks are:
    • over there, not the physical human figure, but at the spiritual
    • feeling, and we can see human feeling interwoven with the
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  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • present-day humans. He expresses how the social will should be the
    • something which thinking humanity has been occupied with for
    • urgent for the evolution of humanity, but it has become a
    • particular and its correlation to humanity's mobility in the
    • of humanity have been occupied with for an extremely long time.
    • humanity.
    • social question, it appears as an immense amount of human
    • placed before the life of the human soul. Something
    • day humanity. Something on which humanity has been preparing
    • — that one can have human thought develop the highest measure
    • with universal human claims has never stood nearly as totally
    • social movement originated from the evolution of humanity
    • scientific approach who considers all that is human, the
    • humanity.
    • Take a single example in human development. For my sake let's
    • transformation takes place in the human body. Just observe what
    • formation in the human body takes place towards adolescence.
    • the historical evolution of humanity. In the time between the
    • place in human consciousness itself.
    • Just as a single human organism becomes something different
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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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    • present-day humans. He expresses how the social will should be the
    • properly observed evolutionary forces of humanity and in
    • humanity. If one tries to find a solution for the social
    • organised forces within the social structure of the human
    • into the modern community. Besides this claim for human
    • I don't mean anything other than a support of human
    • the most complicated organism — that of the human being
    • operative systems working side by side in the human form. These
    • way. One could say in the human, natural organism a system
    • to the second member of the human organism, in order to develop
    • human organism. I have tried, in full agreement with all the
    • aspect of the human being as an outline in my book
    • and science regarding the human organism which will see how
    • completely been adjusted to the example of the human organism
    • wait. Not with some or other expert but for every human soul
    • — because every human soul shares in the work of the
    • say an organisation of people, and on the other side, a human
    • human thinking, human feeling to learn through observation of
    • distinguish three members of the human organism, on the other
    • the following. You would say that this human head- or
    • Maximum number of matches per file exceeded.
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • present-day humans. He expresses how the social will should be the
    • made an understanding between different classes of humanity
    • forces playing into communal human relationships, for them it
    • community, of human community-living and human actions, what
    • the evolution of humanity at the present time?’ — The
    • in humanity. Briefly, we are distracted from the proletarian
    • example in the history of humanity that such an unused class, a
    • humanity at present, standing within the thought forms and
    • humanity. This narrow thinking breaks in everywhere where one
    • human soul experiences to be established as directional forces
    • human beings, how they can become blessed. We notice how
    • best of will in relation to the community of fellow human
    • if humanity wants to advance in knowledge it may experience
    • itself, an inner state in life through which the human being
    • This soul-spiritual power which should enter into humanity's
    • exists.’ However, something steams up in the human soul, it
    • enter into modern humanity, is not engaged through spiritual
    • humanity, when it is not examined — and it is so indeed,
    • uniformed state just like one would try to do with the human
    • years evolutionary forces of humanity will be striving towards
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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.
    • present-day humans. He expresses how the social will should be the
    • Circumstances for Current Humanity.”
    • humanity is deeply influenced by the developments which social
    • able to understand their position within the human community
    • how its origins actually developed out of two different human
    • attention to this: the historical life of humanity in its
    • individual human beings there is no straight line of
    • course of human life can show how such critical changes also
    • current humanity is averse to such observation and listening,
    • which happens in the human soul as demands, as desires
    • human soul in earlier times; this social impulse led to the
    • shifting modern humanity radically away from the situation of
    • medieval and ancient humanity. Here we see immediately how with
    • be called the foremost, leading social class of humanity. The
    • the expansion of the human horizon of activities became ever
    • humanity, the economic life, just like the social impulse of
    • humanity. Over and beyond all that, as is often the case in
    • work on the surface of human lives since the critical change in
    • sweeps and drifts and pulsates in human life frequently only
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  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • present-day humans. He expresses how the social will should be the
    • manikin who would like to be on the way to becoming a human
    • assimilated in the human mind into something with being,
    • could call, the unconscious part of modern humanity. It is only
    • this. The social life of humanity as such is admittedly nothing
    • recent times, by the human instincts and human subconscious
    • our more recent times is that humanity can no longer remain
    • This is something which wide circles of humanity still need to
    • human lives, humanity branched off more and more into the
    • developed a deep mistrust between the individual human classes.
    • not play a role in human consciousness, origins which have
    • view sent roots and spread into human impulses as the modern
    • relationship with regards to human feelings for their sense of
    • side of human beings, who didn't invent the modern machine age,
    • could ask: ‘What am I worth as a human being? What am I really
    • which are in relation to human social situations are human
    • development, she could substantiate the conviction: a human
    • being is the same as another human being. All previous
    • human being?’
    • Proletarian humanity above all things; as a positive, that it
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • present-day humans. He expresses how the social will should be the
    • progressed. One can hear how it has come about that humanity
    • quickly come to an understanding; how far humanity has come
    • life give us what our human existence is worth? Why have we
    • humanity is ever more split into two divisions: in one in which
    • the most intensive way: ‘Can we have a dignified human
    • existence? How can we acquire a dignified human existence?’
    • Those who up to now had been the leaders of humanity have in
    • scraps of what human dignity within a healthy economic order
    • of humanity did. The one who feels it from quite another angle
    • understand its needs to be considered as a question of human
    • which human labour may flow into the social organism.
    • human labour in the healthy social organism. Here the question
    • intense manner. It must be asked: Can human labour ever really
    • will in fact ask: How can human labour legitimately be
    • rewarded? How can human labour in any way come to its rights?
    • One can add further: it must be in such a way that human labour
    • something. The value of human labour can never be compared with
    • of humanity with an inner understanding for what has emerged,
    • Movement appears different to all other movements of humanity,
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  • Title: Lecture: Richard Wagner and Mysticism
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    • sphere of human knowledge.” He showed by this remark that he
    • days of creation, when as yet there was no human being to receive them
    • evolution of humanity — to the Mysteries. What were the
    • the human being. The whole evolution of the World-Spirit was presented
    • dramatist who, with marvellous inner certainty, staged human action as
    • place in human nature in the course of the development of art?’ Man's
    • human heart which acts as a mediator, something that cannot pass over
    • into this kind of dramatic art. Again, when human feeling would fain
    • in human nature is in reality one and undivided but has been separated
    • comprehensive work of art in which the inner life of a human being
    • insight into the mysteries of human nature. Herein he felt his call.
    • A way into the inner depths of human nature was thus opened up
    • expression to the higher nature of the human being that he could not
    • human being to another? To outer eyes, men stand there, side by side;
    • the image of one human being sacrificing himself for another.
    • flux of evolution maintained. And a picture of one human being
    • plants and omitted all mention of human beings, but Spiritual Science
    • human Ego. The universal Wisdom, once bestowed by Nature herself now
    • became a wisdom flowing from the Ego into human deeds and
    • brotherhood into the struggle for existence among human kind. The
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • human souls were treading the path to the spiritual world in other
    • In those times the human being was given his place in a spiritual
    • phosphorus, lime-stone, etc., within the human organism. We relate the
    • human being to a lifeless nature. But Iamblichus would have
    • historical tradition as against the strivings of individual human
    • Saccas and Iamblichus, namely, that the individual human being can
    • laid on the human personality of the ‘Galilean.’
    • possessing a human being.
    • of human evolution lies concealed. Thick indeed are the layers spread
  • Title: Community Building
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    • humanity — the moral and religious, the scientific, and
    • community of human beings imbued with the Anthroposophical
    • by a great number of human beings, that the Anthroposophical
    • the depths of the human heart and soul.
    • elemental and profound feeling in many human souls; the ideal
    • religious renewal that can lay hold upon many human souls in
    • and of the pastorate, which binds one human being to
    • which is brought to bear upon human beings in this way does not
    • which is rational and intelledn.il as a single human
    • education in my individual human development, I can achieve
    • withdraw from the world, even from the world of human beings,
    • the human being is not capacitated exclusively for such
    • depths of the human soul which seeks for community-building, 1
    • Now, there is a sort of community in the life of humanity,
    • earth that humanity tends innately toward the community life.
    • really and concretely human and without which the child could
    • not live. This is the community of human speech. In language, I
    • nature of the human being at a time when the child's ether body
    • account as the natural innate basis of the human craving for
    • human community.
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  • Title: Community Building
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    • and genuine human brotherliness is striven for among the
    • human strife reaches its rankest growth in these brotherhood
    • the three stages of human experience as regards the phenomenon
    • of human consciousness. We find the human being who is in a
    • external nature, including that of the other human being. There
    • experiences as an isolated human being in dreams from that
    • right relation of the human being to the higher worlds. The
    • desire to hear such things as that a human being possesses not
    • progress of human evolution. I can say, therefore, that this
    • accordance with the most modern human thinking and feeling
    • be continued in the movements of the human beings, but this had
    • human beings of the modern age have fallen so completely into
    • know nothing whatever of the direct relation that the human
    • of humanity a priori as human beings in all aspects
    • of lectures shows us that the human being as such cannot exist
    • secession — but, in spite of all isolation, true human
    • is to lead the human being to conscious
    • the human being may be a participant
    • Anthroposophical Society. For what union of human, beings here
  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • by every individual human being today. I have made it
    • be aware of how human evolution progresses all over the
    • globe. The whole course of human evolution can only be
    • evolution as a whole and also in human lives.
    • a number of different approaches to show that as human
    • powers who desire to guide humankind in the normal course
    • ahrimanic powers intervene directly in human lives.
    • know, a new era in human evolution started during the
    • the 15th century. Humankind has to undergo a major
    • Part of it is this training of the intellect. Human
    • beings had to find out, as it were, how human life can be
    • will impulses that can be experienced in the human soul.
    • has evolved. We shall have to go a long way back in human
    • remains of the human activity out of which our thinking
    • earlier times in human evolution we find that the further
    • this path the human soul developed activities more akin
    • human soul a long way back we find ourselves going beyond
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  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • evolution of the human race in the light of spiritual
    • present-day tenor of the human mind and spirit and how we
    • shall have to work for the further progress of humankind
    • that the human race in its present state of civilization
    • has by and large descended from the human race that
    • element into a higher aspect of their human nature, with
    • ways to higher things, using the human soul and spirit to
    • part of the whole cosmic organism. The human body
    • approached in the history of humankind that was to bring
    • times the human bodies of Europeans were very much the
    • Physical evolution of European humanity until the 15th
    • which came as though of its own accord as human beings
    • humankind. Nowhere else did human minds rise to abstract
    • something to be found anywhere else in human evolution.
    • This was an area of human evolution where we are
    • human evolution in more recent times. They have their own
    • the vocation of humankind for the present day: namely, to
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human beings, and therefore into real life. They are the
    • only ideas to fire the human will and human actions.
    • have given way to quite large human communities. We need
    • not go far back in human evolution to find that social
    • go back to earlier stages of human development to see
    • this, however, lies something that unites human beings in
    • human evolution and do not fit in with the way of
    • the human being should be changed or transformed to
    • the human community. The external natural background
    • human individual thanks to the preparation and training
    • of human awareness in earliest Egyptian and Chaldean
    • among human beings. The earliest inhabitants of what was
    • on earth in human form. In this respect the earliest
    • social awareness of human beings was entirely realistic.
    • earth. In this world, where human beings walked the
    • earth, not only ordinary human individuals were walking
    • humankind during that partly prehistoric period it would
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  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • humankind is basically failing to pay attention to the
    • from the profound depths of human nature and coming to
    • have no idea of human evolution, who know nothing of the
    • needs humanity's firm and decided interest. Many people
    • certainly not for the benefit of humankind. Everything
    • reason for this The cleverness of the human animal, the
    • cleverness of human animal nature, is coming to the fore
    • in human evolution through Leninism. Everything arising
    • from human instincts, human selfishness, comes to
    • the human element, to exclude everything that is
    • specifically human, and all the aptitudes that exist
    • humanity.
    • — the conceit shown by humans when they invented
    • from which we make paper. There you have human cleverness
    • come to life in human heads, in the heads of people who
    • holds the potential for getting rid of human civilization
    • way of human civilization.
    • 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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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • of pump in the human organism that pumps the blood
    • through the organism. This idea of the human heart being
    • processes relating to the heart in the human organism.
    • sense organ incorporated within the human organism to
    • give human individuals a kind of subconscious perception
    • the nature of the human heart. Of course, if doctors had
    • the wrong idea about the nature of the human heart that
    • quite a difference in human life if doctors have the
    • humankind is absolutely full of wrong ideas, completely
    • for People today. When the human organism is investigated
    • human being: The whole of the head organization as We
    • different from the rest of the human organism.
    • You can say that the human being has two organs of
    • The human being thus perceives in four
    • be found in the human organism. If I draw nothing but two
    • ‘conscious’ awareness. The whole of the human
    • concrete facts about the human being. It does not get
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • deed accomplished by the human soul. We must come to
    • evolution of the earth and of humankind.
    • directions in the life of the human soul. One of these is
    • play a role today in the progress of human evolution. The
    • real progress of human evolution the way they are
    • descriptions given of the human etheric and astral bodies
    • progress of humankind we must develop a particular basic
    • the human kingdom, we must not look for anything material
    • constitution of the human individual. We must become
    • is to be found within the human skin, and not in the
    • human being. That is the small flame metabolism ignites
    • and physiology inside the human skin. Mysticism gives us
    • materiality of the human organism to the effect, for
    • content which shines forth into the cosmos. The human
    • inside human skins. When these things which are visible
    • happening when human beings endeavour to gain inner
    • understand that human beings must hold the balance
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  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • our human environment. This can be clearly understood on
    • way human beings relate to this world. Physical matter is
    • skin of the human beings living on earth. Everything else
    • life of human beings and for him that would be the
    • phenomena therefore is inside the human skin. The
    • age to another take place inside the human skin.
    • vanished, disappeared. Human bodies hold the germ for a
    • this now. These things present themselves to human minds
    • centuries for the sake of human freedom.
    • to human minds in a totally different way from the way we
    • rightful place in the human sphere is genius, becomes
    • abstract. Being human we are inclined to say that as soon
    • I say to characterize the relationship of the human being
    • humankind. As soon as one is in the realm of the spirit
    • the whole human being in arriving at such understanding
    • common sense nowadays—and not the human dwarf who
    • because the situation is like this where the human being
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • to teach humankind the difference between knowledge of
    • has to look far back into human evolution, however, if it
    • is to help us understand why in the present age humankind
    • a long way in human evolution we come to a time when
    • divine worlds. Human beings knew that they were connected
    • logical demonstration. All they knew was that as human
    • earliest stages of human evolution, and it had to do with
    • perception of the divine origin of human beings. Knowing
    • origin of man. They were aware that humankind had
    • humankind was taken as a matter of course when this
    • times of human evolution.
    • feet.’ Those early human beings certainty. felt
    • the idea that the human body is a temple. In early times
    • a human being was indeed like the earthly home of a god
    • human beings. Human beings had to become independent,
    • less. To achieve freedom, human beings had to develop
    • put it like this. Divine knowledge withdrew so that human
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  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human beings and then make the transition to certain
    • sleeping and waking that human beings experience within a
    • that there are three main aspects to a human being. One
    • human being into sections according to the space
    • the human being. Everything said in this respect applies
    • to the whole human being. We base our characterization on
    • brain organism when a human being changes from the waking
    • outside world you perceive with the senses. Human beings
    • be said, however, that whereas human beings have full
    • images have their own order. Human beings are passive
    • all doubt — that the human brain, which in a way is
    • changes the human brain had undergone. If you take an
    • we are constituted as human beings today we are not in a
    • There was, however, a time in the history of humankind
    • when human beings were able to use the brain as a sense
    • and waking up again, the real human being — the
    • human soul and spirit — is in the outside world. We
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  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human evolution which we must know about if we want to arrive at a proper
    • ourselves, and work for the real progress of humankind. Unfortunately far
    • in human evolution have undergone in very recent times, compared to times
    • civilized humanity differs from earlier times. Let me point out
    • one was a conflict between human beings; human beings were fighting each
    • human beings. We have seen a tremendous development of technology in
    • whole situation, where the destiny fabric of human beings is concerned.
    • human technology which had evolved in most recent times had reached a
    • significant stage. Although people had no real awareness of this, human
    • human beings that will then work more or less independently. I would say,
    • therefore, that in recent times human work has come to consist more in
    • in Germany. These were energies controlled by humans, but in fact derived
    • from coal-mining. They did not arise from something that human beings let
    • compared to human energy output. Six and a half million in 1870, 79
    • million in 1912. Clearly this means a complete change in the human
    • human beings opposing each other, but 79 million horse power years had
    • basically, the contribution made by human beings only gave a preliminary
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • that there are four major aspects to the human being and
    • that human beings may be characterized as possessing a
    • understand human beings if we add other aspects to these
    • aspects of human nature are such that we cannot consider
    • human beings.
    • that those different aspects of the human being are
    • consider the whole evolution of the human being you will
    • find that human nature as we know it today relates
    • earthly realm. As human beings we have the potential to
    • guide. As human beings we are part of this earth and our
    • and its forces in developing our essential human nature,
    • the ego. With reference to human nature, therefore, the
    • make us into full human beings. We are on this earth and
    • really touch us as human beings if we allow them to take
    • hold of the whole human being; if we come to feel the
    • having to say to ourselves: ‘As human beings we are
    • need to become full human being.’ There must be a
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  • Title: Life Between Two Incarnations
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    • the most fundamental facts and processes of human development, and
    • mysteries if one wants to understand the human being at all.
    • anthroposophical spiritual science, the essence of the human being is
    • substances of which the human body is built. In the stone and in the
    • human body the same physical processes appear, but there is a great
    • such as a smashing or other violence, destroys the form. The human
    • the human body in this case is a corpse.
    • is, during our physical lifetime, a second member of the human being is
    • there is a fourth member in the human being, the crown of the earthly
    • kingdom, the crown of human nature. We can catch sight of this fourth
    • member when we trace an intimate movement of the human soul. There is
    • person say "I" to a fellow human being. Only to himself can man speak
    • expresses himself in the human being, it should mean. And only that
    • member of the human being. But we should not think that we are God
    • the god begins to speak in the human soul.
    • I-bearer, the fourth member in the human nature, makes man the first
    • depends the human life, the human consciousness.
    • daytime consciousness, in waking, do the four members of human nature
    • oval. And then we have the ego-body. But the four members of human
    • the astral body do in the ordinary human being during the night? It is
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  • Title: Problems of Our Time: Lecture I
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    • great and far-reaching events of world and human
    • genuine, unselfish human feeling. It was well if, in these
    • in our hearts thoughts deeply concerned with human evolution,
    • in place of the elementary flow of truth out of the human soul
    • importance for the general development of humanity. We have
    • vast difference in the qualities of the human soul in, for
    • fifteenth. New soul-qualities and attitudes arose in humanity
    • draw your attention to-day to this important fact in human
    • humanity is stamped upon us.
    • the primal times of human evolution this picture was quite
    • their outer structure. The pattern of humanity has altered and
    • human model, the Beings of these three Hierarchies have
    • say: we have laboured at the human picture, but we have
    • the bringing forth of the picture of humanity on Earth.
    • important fact, piercing deeply' into human nature, if they
    • facts of human evolution. In earlier times, as we can see from
    • spiritual investigation, will become something in our human
    • world to the human world.” Till now divine Beings have
    • worked at the perfecting of the physical picture of humanity;
    • amazing it was when, in Lessing's Education of the Human
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  • Title: Problems of Our Time: Lecture II
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    • reality, in which the rule of the spirit within human
    • impulses that they worked in human evolution. In our times,
    • human beings begin to develop an interest in the spiritual
    • how can human beings manage so to concern themselves
    • the human soul. We can see, from the way in which this question
    • continuation of the life of the human soul.
    • comparatively easy, for human egotism asserts itself there
    • recognize that our real humanity lies in the depths of our
    • human evolution, known from an anthroposophical
    • human evolution, which is not known to-day. In earlier times,
    • is no subject for human curiosity, but a matter for practical
    • consciousness and human curiosity has no part in it.
    • time claim that they appeal to unselfish, not to egoistic human
    • depths to the surface by the forces below. An upheaval of human
    • view. The sea of human life has become unquiet — What is
    • humanity's unrest with the whole period we call
    • human soul — that is reality!” One who does not
    • the interaction of human beings at the present time, we have
    • spiritual truths into our being. Modern humanity must
    • in the whole of humanity, saying to ourselves “Here in
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  • Title: Problems of Our Time: Lecture III
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    • have told you how at the present epoch in the history of human
    • happens with humanity itself, in that it has to experience
    • changes in the depths of human nature, and it is one of the
    • going on in humanity, the continued living in illusions and, in
    • have long been known to us. Let us recollect how the human ego
    • of human development, to the important dividing line which
    • that, until that definite point, in human life as a whole there
    • into humanity in the fourth post-Atlantean epoch, which began
    • there entered into human evolution what gives meaning to the
    • Rational or Mind soul, Gemut-Seele, in which human thought and
    • impulse in world-history and human- evolution was suited, in
    • Golgotha, entered human life. With the passage of time
    • such depths in human nature that, confronted with these depths,
    • men imposed on humanity by the various creeds. Something
    • for humanity, something which is actually being sought in other
    • humanity must well up from the depths of man's being to the
    • from human impulses suited to the times, on a basis which will
    • is only hindering the evolution of mankind. The needs of human
    • recognition that must be definitely incorporated in human
    • this human body is inhabited by a human soul-spirit being. We
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  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • the economic and other social facts of human experience. The
    • deeply into human activities and of grasping such a thing as
    • period which held such terrible things for humanity. It is very
    • course of human history, we can only rightly estimate
    • pouring in the present-day development of humanity with such
    • goods. The workman experiences the whole sphere of human life
    • with the human spirit; since that, for the most part, is really
    • taken the trouble to teach directly out of our common human
    • education must be like if it is to be universally human and,
    • real knowledge of the growing human being. Social class and
    • fifteenth years — all human beings are at the same stage.
    • remarkably, have lately arisen from the depths of human nature,
    • for democracy? It means that, as a matter of history, humanity
    • is limited to those matters on which every adult human being is
    • existence unworthy of a human being when a worker must sell his
    • of modern humanity, not so much through its actual content as
    • amount and time of human work has been taken out of the
    • human being is on a level with every other. How much work one
    • human being has to do for another ought never to be decided on
    • basis, when one adult human being stands over against his
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