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  • Title: Memória e Amor
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    • TambĂ©m conhecida como Arte em sua Natureza Espiritual [em inglĂŞs, Art in its Spiritual
  • Title: Evil and Spiritual Science
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    • spirits in human development. On the other hand, we can study
    • Stoics. And as an ideal for humanity, that strove to insert its
    • humanity is enabled to insert itself in full clarity in the
    • itself; and this deadening happens if a human being allows
    • ideal before Stoicism. And that which inserts itself as wisdom
    • so its wisdom must also reach up into the flowing of cosmic
    • position itself in the whole structure of the cosmic order?
    • embed itself into the cosmic order) to unite firstly with that
    • science itself, but only go up to the doors to the same). This
    • looks up to as to the spiritual, and it permits the human soul
    • permits the bodily to take part in everything through which is
    • soul must plunge down with its Ri into Ki in its experience,
    • comes desire. Thus, the human soul in its life is involved in
    • of the nineteenth century, who truly was one of its most
    • to deny its existence. How have we attempted to answer the
    • develop humanity and to elevate it to the free use of its soul.
    • one's own true being and its true worth.
    • its appearance up to the point where he felt something like a
    • “amicably.” A being that allows its activity to
    • grasp its own self. This activity must, one would like to say,
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • is to be an introduction to the theosophical world-conception and its
    • astral body separates itself from them. But at the moment of death something
    • etheric body emancipates itself from the physical body, it can follow
    • its own movements and memory is more free than ever. Normally, the etheric
    • itself wholly from the fourteenth to the 21st year. It begins to unfold
    • which is unique in its kind. For “I” is the only name which
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • inhabits. We then have a second world, the astral world, and the third
    • they cannot read its phenomena. Everything appears in the form of pictures
    • lock, each key had its own characteristic quality: everything had its
    • Man's spirit descended as far as the physical world and clothed itself,
    • it clothes itself with natural substance and condenses itself into certain
    • which goes out from the thing itself; the forms collide and destroy each
    • and its prescribed journey
    • which they gave them were intended for the Spirits of the Planets. The
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • the whole earthly life unfolds itself in every detail before the soul
    • palate for its enjoyment. After death the longing for these enjoyments
    • though in a weaker form awaits those who lost their life suddenly through
    • compensated in Devachan. When the soul has laid aside its earthly desires,
    • friendship will find its full, pure expression.
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • appears as a terrific tempest, unchaining itself in lightning, thunder
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • life implants itself in the next one. After death man leaves behind
    • experience every smallest action in all its details. He must halt before
    • arranges itself in a way which corresponds to his individual nature.
    • its own accord in order to be incorporated with man's structure, but is
    • incarnated human being completely fits into his physical body. Many disharmonies
    • body which fits approximately.
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • causal body frees itself. This asserts itself in the form of rays which
    • to live for a time in an existence of its own and then it is absorbed by
    • karma. Also the character, the inclinations and habits express themselves
    • in one life depends on inclination and habits of a past one.
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • itself when we study man's life of thoughts. Our thought-life is an
    • does nothing but criticize, this inclination will express itself in
    • case of an initiate this influence on the etheric body manifests itself
    • kingdom cannot change of its own accord. Everything that changes within
    • the descending into the physical body, so that its center of power becomes
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • we shall deal with the evolution of man and of the earth itself, with
    • 2) From the standpoint of science which considers itself far cleverer
    • “TAO”. Its sign, the ancient cross-symbol of the Tao is
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • which plays a very great role to-day was then in its very first beginnings.
    • The moon severed itself from the earth and formed a secondary planet.
    • also has a soul. So also the moon has its soul. The moon went out of
    • the earth with all its forces, with its whole aura, or its astral part.
    • earth-moon planet, for it does not turn around its own axis as does
    • the earth, its “sun” and never the back side, so at that
    • itself from the earth, the plants turned completely around and again
    • lifeless has arisen out of life. The minerals are deposits of living
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • development, its present state may be changed by training, particularly by a
    • Planets", through which the earth passes in its development. The names of
    • earth. This is the Germanic-English-American culture; its chief task is the
    • will be to lead external civilisation again to a more spiritual life. Its
    • Every epoch has its particular
    • 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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    • should like to mention for its importance is the following. At the beginning of the nineteenth
    • something which otherwise is at work everywhere, but which does not show itself in such a
    • not manifest itself in such a significant way in the time before and after as it did here. If one
    • reality, death itself is not real and, therefore, the ransom money could not have been paid to
    • it is indeed quite noticeable that it is not the concept of redemption itself that is discussed.
    • constitutions of soul, one of which has its origin in ancient times in the Orient, and another,
    • latecomer, found its
    • then arose what occidental civilization gave itself up to under the leadership of Rome —
    • death. And the constitution of soul which occupies itself primarily with the human being's
    • transforms itself through births and deaths. There was that which lives in
    • philosophy with the categorical imperative which is supposed to manifest itself out of
    • force wishes his whole philosophy to well up out of the 'I' and who, through its simplicity,
    • battles of which I spoke, in part, in my lectures on the limits to a knowledge of
    • this `thing in itself' as he called it — but the important thing for him was to prove. Sure
    • The 'I' is indeed present, and is present not dimly, but bores itself into
    • the Central region of the earth's culture still set itself against this with all force in Fichte,
    • a constitution of soul in which the 'I' is absorbed, takes its course below the level of
    • associations. If only one would apply this thinking to the economic life! That is its proper
    • which, above all, was to become great through its economy, they had of necessity
    • that appears in all areas as a three-foldness that has evolved of its own accord. This science
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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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    • consciousness-soul is, as it were, giving itself contour, becoming integrated in itself —
    • Marxist ideology and took hold of the broad masses of the population. It also found its way into
    • character of the East. But here again it expressed itself in another form. Economic in the West;
    • This arises because the Bolshevism making itself felt there is in fact a foreign
    • its terrible aspect will show itself throughout all Asia, because it works with all the fervour
    • finds expression in the East. This shows itself so strongly that one must say: It is natural for
    • developed in the European East and has set its characteristic stamp on all the aspirations of the
    • Anglo-Saxon. And, in its basic instincts, this 'Anglo-Saxondom' moves completely with the
    • all its achievements. This way of thinking and its achievements, together with the inherent
    • to how, for outwardly inexplicable reasons, French merchant shipping suffered its greatest
    • element could be destroyed — North America freed itself and the political connection no
    • The second kind of spirits of this nature are those
    • itself as its special task: to prevent the human being from coming to individual
    • to give itself new form — all spirituality of the civilized world is, in actual fact, a
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • and at everything in the physical-sense world that expresses itself out of these spiritual
    • what happens here on earth. This shows itself most strongly in Anglo-Saxon Puritanism, in which a
    • faith, completely estranged from the world, has secured itself a place alongside worldly
    • so much in the abstract concepts of Marxism, but essentially in the fact that its bearers are
    • of the Latin, of the Roman, element to assert itself beyond the purely human in the course of
    • science, there remained, as an external appendage, leading an abstract existence of its own, what
    • has its origin in those beings who incarnate in human beings and who play such a great role in
    • to any sort of significance to save himself from the embodiment of the spirits of the West on the
    • one side, and from the spirits of the East on the other. This always caused a kind of schism in
    • attacks of the spirits of the West which influenced their desires, their instincts, lived in
    • attacks of the spirits of the West that asserted themselves in his will, that surged particularly
    • from the impulses of the West; who, as it were, is tormented by the spirits of the West and who,
    • Gothic style. But here there emerges a striving towards the spirits of the past, to those spirits
    • which nonetheless were basically the successors of those spirits which once inspired the oriental
    • no longer bear the spirits of the West, how they torment him. And he tries to balance this by
    • entering into an existence before birth or after death. Nor can its justification be found
    • West where a new element of economics establishes itself as something especially appropriate for
    • Reason, bound to body and soul, is what is asserting itself here.
    • spirits of Central Europe were faced with an immense question, a question that was set them as
    • spirits as Albertus Magnus,
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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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    • on the one hand, the seizure of the human corporality by the spirits of the West and, on the
    • other hand, the feeling of those spiritual beings who, as imaginations, as spirits of the East,
    • which, in the West, expressed itself tumultuously as a large political movement orientated
    • disintegrates, represents the 'Uniform State' which can have no permanence in itself.
    • intellectuality just before that point at which intellectuality tries to emerge in its purity.
    • human element and the social life, did simply present itself in such pictures. But he was allowed
    • con-fronted the spirits of the West. They wanted to lead him astray into the solely intellectual.
    • Goethe had to do battle with the other spirits, with
    • the spirits of the East, who pulled him towards imaginations. Because at that time spiritual
    • Orient was still preserved. He learnt how the spirits of the East still worked here as a late
    • between Schiller and Goethe. Schiller had to battle with the spirits of the West; he did not
    • the spirits of the East; they tried to pull him into ecstatic reveries
    • finest spirits of modern human evolution have already moved in this direction. But if there were
    • the spirits of their myths. When, however, it was a matter of deciding something of great
    • manage it, the economic life itself would cause it to circulate. Destruction would inevitably
    • the spiritual life to those who are engaged in its administration. This is the inner meaning of
    • economic life and thereby ward off its destruction. For the economic life, if it runs its own
    • course, destroys itself. This is how we must look at things. Thus we must see how at the end of
    • take hold with any effect on life itself. I would leave the economic life below me like something
    • have indicated this fact — that the economic life today continually works towards its own
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • evolution itself.
    • relationship to the spirit world itself. Certainly, longing for knowledge has been spoken about a
    • clairvoyance — though not the old clairvoyance itself — were still present even in
    • world-being — and did, in fact, penetrate to its spirituality. Thus was knowledge
    • spiritual in the manifestations of nature, the concept of knowledge itself also fell more or less
    • took its course there and was shone through with wisdom — everything, fundamentally,
    • machine technology with its stupendous transformation of the economic life and the social life
    • taken out to the land. What has arisen in the cities will transplant itself into the country.
    • establish itself at all in the same way as it did in occidental civilization. But that is a time
    • spirits are again working which in earlier times were perceived by the human being in nature. In
    • gains a life of its own and that, despite the fact that he brought it forth from the intellect,
    • the intellect itself can no longer comprehend it. Perhaps people today can barely form a clear
    • bring forth everywhere destructive, demonic forces out of itself. It would not work because the
    • economic life. Elemental spirits
    • in the letter-patent of nobility or similar documents, something that is already showing itself
    • spiritual itself and, on the other hand, to find in the economic element what people in earlier
    • qualified him really to control the spirits which assert themselves in the economic life. An
    • But this does not show itself clearly until after the child leaves primary school and it will
    • hand, is capable of perceiving the economic life in its inner spiritual vitality and, on the
    • economic life its configuration. This can only happen if the cultural life is independent, when
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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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    • reappearance of Christ is to find its place in the soul in the right way it is necessary to
    • place as a fact, but as a fact which, in its inner essence, can never be grasped by the
    • that, in its reality, in its essence, the Mystery of Golgotha was grasped at first only by those
    • particular characteristic of the ancient oriental peoples and existed essentially in its last
    • Intellect itself, however, was not able to penetrate the Mystery of Golgotha.
    • wave which had already taken root in Greece, as I have described to you, which had its source
    • oriental direct perception clothed itself, spread out over Europe.
    • ecclesiastical element, and that which tried more or less to free itself from it, produced
    • receive its content? It was — one cannot put it differently — 'inborn'
    • dialectical-legal Roman element also bore in its bosom, as it were, its other side. It bore the
    • has nothing more of the Christ. Jesuitism already contains in itself a complete rebellion against
    • about, with its culmination in the nineteenth century, in which the Christ-impulse as something
    • wanted to speak only of the man Jesus. But as this whole development took its course it gave rise
    • knew full well that the way the Church itself presented the Mystery of Golgotha was
    • irreconcilable with a common knowledge of the Gospels. For the Gospel in its true form actually
    • without a belief in Rome itself, is the mentality of our universities today. It is also the
    • mentality in Protestant countries. The Catholic Church only fights on for its authority, with the
    • exclusion of everything spiritual; it calumniates everything that goes beyond its
    • clothed itself. People begin to debate, for example, the significance of the Last Supper. But as
    • Golgotha itself. And preparation must be made so that this Mystery of Golgotha may shine forth
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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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    • their usual habits of thought they would soon see what an immense gulf there really is between
    • one of its most distinguishing features is that it is incapable of comprehending the human being.
    • ancient times every oriental knew that what worked its way out of his soul during childhood, in
    • of himself shows itself in all its poverty; the human being no longer feels himself to be a child
    • organizing mankind according to the will of its individual nations. It was indeed in our recent
    • times that national chauvinism was aroused in its very worst sense. And it is national chauvinism
    • perhaps, shows more clearly the materialism of modern times, its denial of everything spiritual,
    • the 'I' is appearing. And there will appear in the future, when the earth enters its next stages,
    • the transformation of the earth into its three following conditions for them to appear fully. And
    • the limitations of natural science and directs his soul's gaze upon its own nature. He will have
    • one day live when the earth has passed over, through a certain cosmic development, into its next
    • its inner nature, grows beyond what I can be as earthly man. As earthly man I am forced, in a
    • will have first to transform itself into other conditions.'
    • outgrowing the constitution of soul which permits him to think of himself as a purely earthly,
    • youth in its care. One can deduce from this that there is an attack here on spiritual science.
    • instead, one sees how people just let life run its course; how they look at those who direct life
    • fundamental principle in our present time. For the damage of our time has its source in our
  • Title: Abbreviated Title: Lecture I:
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    • reality is attributed generally only to what arises and forms itself, as it
    • what has sprouted in the physical world is in its turn eliminated,
    • surrounds you, this does not stand there by itself but is the result of
    • what suits him and who simply lives for the moment, is not strongly
    • harmony with what surrounds it, when it is completely alien to its
    • which concerns itself only with the way in which one gets into the human
  • Title: Talk To Young People:
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    • phenomena there is resistance in an object to changing either its
    • motion or its lack of motion, inertia is also a property of human
    • experience they are having and the actual inner experience itself. We
    • Its result was the loneliness that young people feel today within
    • this “youth crisis” in its very dawning; now it is already noonday. I
    • observed it in its first misty light, when the youth of the 1870s
    • anthroposophical movement and its principles. Otherwise we will not
    • itself through heartfelt action and heartfelt efforts at human
    • Shouldn't youth find its way to youth? If this anthroposophical
    • changed to its very foundation.
    • is a symbol — not bad in itself but nevertheless a symbol — of the
    • anthroposophy, the spiritual essence of anthroposophy in its full
    • movement must be able to find its way to unite with what I have
    • our old habits. Let us try to divide our sleeping and waking, to keep
    • in our time and how nature with its flaming color speaks to us of the
    • its coat.” In other words, Carlyle always had time to take off his
    • bring into being out of the fullness and immediacy of life itself. We
    • everything. The word itself will then reach its true meaning. The
    • , spirit, in itself. That is self-evident: we need
    • the youth experience, in all its strength.
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • Saturn-man in deep sleep produces intuition for the Spirits of
    • in his deep sleep is sent out into the worlds by the Spirits of
    • Then will the intuitions of the Spirits of Personality become more and
    • intuitions are preserved within the Spirits of Personality. But when
    • Jupiter begins to exist, these Spirits of Personality advance to the
    • rank of Spirits of Form, and. the impulses they have learned to form
    • second evolutionary half period of the earth the Spirits of Personality
    • activity of the Spirits of Personality, he is the germ for Jupiter.
    • a glimpse of the Spirits of Personality and their task during earth
    • this man the Spiritual-Scientific Man, despite its queer sound, who
    • conclusion: If the development which the earth itself has so far
    • Our Spirits of
    • Personality will then have advanced to Spirits of Form; our Archangeloi
    • to Spirits of Personality; our Angeloi to Archangeloi; man will have
    • this Science of the Spirit — conscious of its task in the Cosmos
    • This is the atom in its
    • be changed to an atom for Jupiter by the Spirits of Personality, who,
    • upon Jupiter, will hold the rank of Spirits of Form. Thus, is the world
    • fact, but I also trace its evolution.” But they only trace the
    • towards that which the Ahrimanic spirits call “the nothing”
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  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • we can only hope to advance slowly towards its actual depth and
    • — that is to say, of its knowledge. Now, men
    • We know that since the Mystery of Golgotha not only have its tidings
    • in its various branches. This New Testament theology, as is only
    • natural, has made use of already existing ideas in asking itself:
    • at its starting point have been formed by human beings themselves. It
    • how Roman thought is at great pains to seize with its ideas what lay
    • form of the old Roman language with its marvellously structured
    • logic, but with its almost entirely lost life-element. This Latin
    • speech was preserved with its fixed and rigid logic, but with its
    • its other form as the Cross erected on Golgotha —
    • incorporate the life of Golgotha in its concepts.
    • doubt, but its essentials are still to be recognised. Now the
    • him, which expresses itself in his form and which in fact is derived
    • this Latin knowledge would have been able to pour itself out over the
    • Lombard's where today the Elbe has its lower
    • and to hear. This has later experienced in English empiricism its
    • For much of what I have said is still fulfilling itself in our own
    • poured itself over these peoples in such a way as not to enter the
    • influence proceeded and which itself became the successor of Rome,
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  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • — immense in its consequences —
    • life-without-knowledge, which unites itself like a young shoot in
    • to themselves: Yes, this or the other came; it placed itself before
    • the world and its phenomena is a knowledge that has entered through
    • ordinary instruments of the physical body. There within sits
    • world make itself concrete, woven through with the spirit. By reason
    • itself to us at every turn, stays behind in the etheric. But we feel
    • world but it does not make itself concrete for us. Above all, what we
    • hand the living faith that is devoid of knowledge, because its
    • stream which then found its outflow in what was depicted yesterday,
    • Then its development would lead it to reject the facts which are
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • spreads itself out in them. Now and again a man will feel in
    • humanity to make acquaintance with these spirits, who falsify
    • expressing itself so abstractly, but it clothes itself as it were in
    • of its kind is hardly to be enhanced, to be brought to greater
    • poured out into form, was now itself in human evolution. (c)
    • looking up to Him, one waits again for revelation.
    • its details. We assign our physical body to Saturn, the etheric body
    • bring plastic forms into musical movement. That is its fundamental
    • to overcome it as such, in order to come out through its form into
    • it overcomes its own boundaries; all that forms walls really wants to
    • which a state- government increasingly feels itself to be today, but
    • known to men through the Mystery of Golgotha itself was still very
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • ‘thing in itself,’ but one
    • thing in itself is nebulous, is unknown; but that which thrusts up as
    • was that brought about by the spirits from the hierarchy of
    • through those Luciferic spirits who have an archangel nature and who
    • the sunlight and unites itself with the intellectual life so that we
    • is obviously a logical contradiction in itself.. For one ought to
    • trend of modern science must disappear, since its only aim is to
    • science must disappear. In its place must arise an understanding of
    • through this aberration from Luciferic spirits. He would immediately
    • only slowly and gradually can the Mystery of Golgotha in its depths
    • find its way into the whole course of humanity's evolution. Only
    • outside, lives in itself. And the Jahve-God has concealed in a world
    • the human being, can, as it were emancipate itself from the Jahve
    • presses through and interpenetrates the conceptual world with its
    • itself to him as the Imaginative world. But since in this whole
    • instincts and in the digestive processes and loses its way upwards as
    • takes on the form of false cosmic pictures, expressing itself through
    • its own possession but takes it from the other as something objective
    • confidence which lead to its original sources.
    • Society all the various habits, inclinations, sympathies and
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • earth and has its home under the earth and never comes above the
    • about inside and learns by its creeping about to know the roots of
    • sun-activities, shoots, leaves, fruits are called forth, and
    • makes itself a world-conception. In the picture that it devises as
    • That is, that the sun comes with its warmth and light and brings
    • world-conception means nothing for its correctness. One who can set
    • correct and complete in itself, there need be no logical error in it,
    • itself is a world-conception, it does not follow that it gives one
    • us something, anything at all, that limits, truly limits our ordinary
    • within, runs its course in time — we are thereby
    • space and time, as the worm dwells down there in its earth. Space and
    • observes is our soul, which itself lives in the concepts
    • that which takes its course in time is nothing but an outer sign,
    • meaning of life on earth must in some way have prepared itself. The
    • our own person unites itself with something which is outside the
    • history we meet with the human race in its innermost striving, we
    • myth. The myth seeks to lift itself above space and time. This means
    • now comes our mode of viewing things when it takes its course in
    • appertains to a mind that from its sense-exhalations likes
    • feel that tragedy which expresses itself like a mood in Nature when
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • and the Earth as far as its development has progressed. We have
    • relation of the astral body in its activity to the other organs. I
    • open itself naturally to the spaces of the whole cosmos.
    • spirits — regularly lay hold of them, one might
    • but observes the perceptions it has in its own inner being. This
    • really feels its skin as a kind of enclosing sheath and pays
    • Sun. This means that Luciferic spirits thrust their influence from
    • opened outwards and we see the world itself.
    • should see its justification, its relative justification.
    • this particular age mankind has reached the point of its evolution
    • fact that something separated itself, as Old Moon, from the
    • happened there, with what separated itself?
    • in its turn on the physical body. And this working upon the physical
    • to some extent withdraws from the surroundings, it draws itself
    • forth hollowness here in its surroundings. For what the etheric
    • substance requires it takes from its surroundings, and hollow spaces
  • Title: World Downfall and Resurrection
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    • text is entitled: Perspektiven der Menschheitsentwicklung. From a
    • Perspektiven der Menschheitsentwicklung.
    • soil is red, or its geological constituents include certain
    • Again, the bodily form of the human being is itself affected by
    • possessed the knowledge in its real form, for he lived in the
    • development of humanity itself in the different races and
    • itself into the bodies of men, but the Father God has been
    • namely the Nature Spirits. The minds of men during the first
    • obliged to wage perpetual warfare against the Nature Spirits
    • distinguish him from the Nature Spirits. What these men of old
    • Nature Spirits, nor from the Father God who worked creatively
    • Nature Spirits, but from the Son, from the Logos whom the
    • would feel himself dwelling as a Spirit among Spirits
    • the Earth, as it had been when men drew their powers from its
    • condition in which man lives as a Spirit among Spirits as the
    • with milk and honey, that there are no evil spirits in Heaven
    • would have said: Hitherto these evil spirits were within the
    • us. The Earth is going towards its end — in so far, that
    • was. It is breaking up, falling to pieces. In its mineral
    • itself. But with shadowy intellect we have evolved our natural
  • Title: Lecture: Philosophy and Anthroposophy
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    • The reproach is only made because contemporary philosophy, having itself
    • erred into false tracks, fails to perceive that the nature of its own
    • vent itself in quite indefinite feelings which, welling up from the depths
    • outer circumstances of life. Though we are often unconscious of its nature,
    • be to our inner life, with its thirst for knowledge. True to its ideal,
    • Science, however perfect its future development, can supply us with the
    • Science itself.
    • cognitional method in response to which the real world will reveal itself.
    • cognitional process and an anthroposophical knowledge exist, habits of
    • Science with its wonderful achievements and great expansion, and to certain
    • scientific character which philosophy, for instance, and its knowledge of
    • (especially at the hands of philosophy) is justified. A short sketch of its
    • development will show how often philosophy has estranged itself from true
    • and be subject to transformation. Many an erroneous view of its true nature
    • origin, from purely philosophical thought with its leaning towards the
    • differed essentially from later methods of knowledge. Its origin as an
    • at its prime — a period which came to a close with St. Thomas Aquinas
    • movement of the present day often bases — its appeal upon totally
    • what Scholasticism in its prime felt of science, the technique of thinking
    • which was revealed to mankind; human thought with all its technique falls
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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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    • the most part made itself dependent, dependent through and through, on the
    • matters among other topics that they should utilize the habits of thought
    • Fichte (I will not lay any special importance on its details), you will
    • presents itself, they can pursue further what they have learned from us in
    • education should have its foundation in genuine empathy with the child's
    • perception itself would spring awareness of how we should proceed. In this
    • fulfilled its purpose, if after working for a year with this first class we
    • and insight: knowledge as such, no matter what its content, knowledge that
    • Only what leads to this knowledge, what is on its way to this knowledge, is
    • teaching, achieves its value only after a man has died. This knowledge only
    • loses a large share of its interest for the man who made it. This loss of
    • that the rest of our organism shows its true form, which is the form taken
    • thing to speak tragically (but out of the nature of the thing itself) and
    • spreading it out over its surroundings, so that we are aware, say when we
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • emancipates itself from the body, is active no longer in the body but for
    • itself. In the seventh year forces begin to be active, arising in the body
    • itself slowly throughout the cycle of years from seven to fourteen or
    • — for the consciousness is only now forming itself, and
    • from the world outside of man, from the observation of nature and its
    • processes, above all from observation of its rhythms and a-rhythms. A
    • will, that is living itself out in battle with a willed element from
    • proceeding from the head and having there its seat, and the
    • using the head as a point of entry to disperse itself throughout the
    • man, and afterwards it stems itself, pausing at the larynx; it does not
    • in its structure.
    • the non-physical in the air of music, that unfolds its true effect only
    • word, as such, we lose relatively soon after death; only its spiritual
    • body maintains itself.
    • above on its way downward shows itself as defence. Were we not to have
    • between man and the musical-lingual on the other hand, works itself out,
    • when this lives itself into the etheric body and thereby takes hold of the
    • or paint, etc. has its origin. This is what makes the art of painting one
    • devotion to the world. That which lives itself out in painting and drawing,
    • retarding its influence. For this reason our drawing classes will have
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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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    • food in its natural form. And then, when we are giving the lesson, from out
    • the art of education itself. This has actually to be invented by the
    • organisation of the head metabolism, and although in its general character
    • subtle colour nature in its various sounds, that comes to expression more
    • looking at the astral body which straight away passes its vibrations onto
    • for the Greeks has gradually imprinted itself into the brain. This is
    • study of man, that goes into its inner aspect where the study of man is
  • 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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    • body, organised the body, emancipates itself from the body with the change
    • of teeth, frees itself from the body to work on as intelligence. Thus we
    • absorbed; yes, this process is from one of its aspects indeed best
    • itself with that which is being liberated, so that from birth to puberty,
    • seventh year on the ego fastens itself only to the etheric body, while
    • itself precisely through this imitative activity in the physical body, and
    • itself well into the organism, provided the child takes it in and works it
    • the wonderful structure of the human organism and its harmony with the
    • that carries our ego on its descent from spirit worlds through birth into
    • its whole state of life. No matter how paradoxical this may appear to
    • which adjusts itself to the rest of the organism so that, in a manner of
    • head of the human being receives its configuration basically not from the
    • can observe how the head forms itself out of the mother's womb, not yet
    • face him, in this way you can see what expresses itself musically; you
    • within itself, you would have to retreat and make room for the head
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • our time. In that case it is vital to understand what its connection is
    • tells you, we can see human life running its
    • its capacity to take what it has grasped in the spirit and bring it down
    • The forces of will enter into us from the planet itself. This is how the
    • the second period of life, that is, what the earth itself is embedded in.
    • draw on what comes from the earth and its planetary system in the way we
    • commonplace concepts if they avoid giving the child anything beyond its own
    • worked. But our blood has grown weak and has lost its power. This activity,
    • be set up on its own basis. Then thought life will be able to give
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • event itself has already been discussed many times, especially in
    • in the thirtieth year received the Christ entity into itself, is composed
    • reached its climax in Gautama Buddha. He had gone through embodiments
    • time, however, when humanity has become mature enough to find for itself
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • of exploring how the event of Palestine presents itself, without drawing on
    • thinking, feeling and willing, then stands, so to speak, each for itself.
    • understand Christianity in all its deep meaning, we have to realize that
    • that the Davidic line of kings splits into a Solomonic and a Nathanic line.
    • received the Christ in itself.
    • itself. It is different to bring the teaching of something than to bring
    • the thing itself.
    • the power of love flowed down and manifested itself through this high solar
    • again it was necessary that this power of love manifested itself earthly
    • this people to whom he brought it as a law rooted in the soul itself, but
    • deepest power of the soul itself the law that I tell you.
    • preconditions. If we observe the plant in its growth, we see first the
    • its lawgiver commandments in which one did not appeal to one's own soul.
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • A lecture given by Rudolf Steiner: from Vergangenheits- und
    • question asserts itself in the most decisive manner in our time, as a
    • present age is little prepared to approach the social question in its
    • concerned other matters than cultural life itself. And it should not be
    • literary. Ever less understanding showed itself for the pictorial, for
    • education. This soul-duality in social life has manifested itself ever
    • expressing itself for the most part for people in language, has become
    • corresponds only to the human countenance with its features. The human
    • countenance with its features is an expression of the soul-life. With
    • gestures, and we recognize this mobility expressing itself in physiognomy
    • the human figure, portrayed purely according to its physical form is
    • materialism yielded its ingenious results. This spread far and wide. And
    • abstractions limits itself to saying, the human being consists of
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • forth long before the advent of Christianity joins itself for
    • presents itself as a kind of middle epoch in the development of
    • came Greek civilization with its own characteristic world of
    • freed itself from the bodily nature to some extent in Greece,
    • spirituality as what presented itself to their senses. — Then
    • human soul had to withdraw into itself and experience its own
    • seem with regard to the spirits of ancient Greece! There we see
    • historical development of humanity shows itself divided as
    • what the spirit can ascertain when giving itself over to purely
    • turning point in the spirits that follow the Greek period,
    • Raphael brought forth something that distinguishes itself as
    • itself. One then gains the impression that in the age of
    • to realize itself in figures such as Raphael alone was able to
    • of history itself?
    • its isolation (joining other artists and painters working in
    • reproductions found throughout the world. This shows itself to
    • itself with the kingdoms that stand below the human being. Thus,
    • ideas, but forms them into a picture. By virtue of its inner
    • its whole disposition, — one that must have gone through epochs
    • and outer splendour. Greek paganism was represented in its gods
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  • Title: Leonardo's Spiritual Stature: Lecture
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    • element. Indeed, a wonderfully dramatic moment presents itself
    • well as the entire space itself was such that comparatively
    • moisture coming out of the wall itself. The whole room, a
    • course. Such a question arises of its own accord in
    • only with nature and itself, one says to oneself: a tremendous
    • member so as to discover how this fits into the whole human
    • organism in its natural size. Grotesque figures with the most
    • Leonardo soul, too great in itself ever to be able to manifest
    • its own greatness.
    • Leonardo contributed to the city of Milan and its
    • manifests itself with its secrets in Nature.
    • almost of itself. For, if Leonardo had wanted on the one hand
    • itself to the human eye; how light-and-dark and colouration are
    • figure, its emergence from the other figures, seem justified in
    • as though of itself: here the painter strove to make evident,
    • behind this countenance grants it luminosity of itself, so that
    • onto itself justified by nothing in the surroundings.
    • which one can believe that it will confirm itself still
    • could have its justification only in the Christ figure. It
    • does not live this one life only, but, with its whole
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • the difficulty of the subject itself, since the sources
    • essential nature of the fairy tale itself is destroyed through
    • the human soul in consequence of its relation to life. In
    • radiates and pours forth out of itself joins forces with the
    • substance of the fairy tale run through its spiritual
    • immerses itself once again in the physical body. As already
    • be designated the battle of the solitary soul seeking its
    • itself existentially, the soul has now to unite itself with the
    • immerses itself, so as to make use of the senses and of
    • submerge itself in the purely natural, a longing that
    • fulfils itself with every awakening. There is at the same
    • investigation presents itself at the moment of
    • falling asleep. Having withdrawn itself from the senses and
    • the human soul may be called a feeling of its own
    • the inner battles that arise unconsciously by virtue of its
    • is alone with itself. And all sorts of further moods then
    • might separate itself from a vast lake. But this dreaming
    • palpable connection between what expresses itself in
    • itself inwardly, such as a simple “companion”
    • the child to be talked out of it. The child grieves for its
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  • Title: A Mongolian Legend
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    • body, protruding at that place on the head, its rays extending
    • would exhaust itself, and human beings would have to separate
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • underline its overall importance for Rudolf Steiner: Held January 16th 1913
    • range of cultural life, a realm subdivided itself for Herman
    • that breaks through. One accepts his style despite its
    • acquires its “skeleton,” however, its necessary
    • significant event and its aftermath. For there were
    • indifferent traits. Rather do we find an immersion in
    • lived in his soul, and how this re-constituted itself, taking
    • led by Herman Grimm to the point where the work takes its start
    • What Herman Grimm ascribed to Goethe in this way has its roots
    • experienced has found its rebirth in the works of Greek art,
    • into a culture that in Homer's time had long lost its
    • ones. Each new cultural cycle has its task, that of introducing
    • everywhere at how the manifold Christ impulse makes itself
    • to send its impulses into the rivulets and streams of western
    • the millennium at the dawn of which spirits such as
    • distinguishes himself in significant ways from other spirits,
    • soul needs to identify itself more fully with its own being,
    • world. In this way, wholly forgetting itself and yet in a rare
    • sense conscious of itself, the soul immerses itself in the
    • is overpowering in its effect, in spite of the familiarity of
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  • Title: Imperialism: Lecture 1
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    • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
    • conscious of its relationship to the total phenomena of the present
    • what will show itself to be an even more effective imperialism in the
    • future will be its bearer — the Anglo-American people. As far
    • as its name is concerned, it has shown itself to be something new:
    • spirits who surrounded the highest God — that view came later
    • looked up to, just as the Protestant mentality looks up to its God or
    • more and more lost its meaning, and the local princes remained. So we
    • have in the Holy Roman Empire something which gradually had its inner
    • retained in the Catholic Church and its institutions. Therein lies
    • that of the Russian peasantry itself.
    • identified with the true reality. Now the state can spread its wings,
    • their real names. On the contrary, its effect is that the names
  • Title: Imperialism: Lecture 2
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    • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
    • 1870/71 with its inner contradictions. A German “empire”
    • and beneath its surface something else appears [blue]. When the first
    • appears as its continuation.
    • 1871 to 1914 was not apparent then, for the Reich itself was an
    • reality? What Russian tsarism was then has appeared in its reality
    • surface; but what tsarism really cultivated appeared in its true
    • reality after tsarism itself was swept away. Lenin was nothing other
    • people under a more or less unified faith, must always reinforce its
    • it has insisted on its creed, and less powerful the more it has
    • concerns its possessions, but rather its internal objectives. Why is
    • codex of platitudes? The State, and its author is
  • Title: Imperialism: Lecture 3
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    • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
    • defend itself for a period of time, then it is surely justified to
    • characteristic of the second stage, and can only be grasped in its
    • something and the color green, whereas the color green is itself the
    • stage, which shows itself to be economic imperialism, especially in
    • of its own.
    • of humanity can only be free if it is dependent only upon itself and
    • economic forces of the economy itself are active. I doubt anyone will
    • concerning the spiritual life from the spirit itself if the other two
    • spiritual sector itself.
    • living. And one sees it as living only when it is considered in its
    • reality from the sources of the spirit itself.
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • with this causal orientation, which has proved itself so
    • view its monistic and methodical character, it's the manner and
    • from lifeless nature, concepts which are applied through habits,
    • itself which Goethe introduced into natural science is not only
    • its cause, there is actually nothing different between it and a
    • expressed it like this, he meant: ‘When I draw a triangle its
    • gained something from within which fits the totality of my
    • Physician and lawyer. — “The plant and Its Life”,
    • not for what lies behind it, but for its correlation to other
    • unconsciously join the single forms together and encounter its
    • symbol, for instance by taking the W and search for its
    • principles are adhered to, nature itself presents something
    • admits to all which is within justifiable boundaries. It
    • theory, which doesn't limit itself to phenomena but constructs
    • itself. People will learn to understand how the empowered inner
    • spiritual world outside reflects itself in the form of lungs,
    • Anthroposophy and its methods will gradually gain an opinion
    • dissatisfaction. It acknowledges matter in its own organisation
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • organ formation were transformed and then gradually through its
    • itself, in its forms, only depends on the animal and the human
    • fosters its basis as a sense perceptible function. In the same
    • the eye which loses itself in the inner nervous system. Thus,
    • itself, and then everything connected to it in the totality of
    • relationship of the human organism with its position of
    • the animal, which stands on its four legs and which has been
    • given its equilibrium position and sense of equilibrium, the
    • within itself than a person does mathematically. We find the
    • something which emerges from the organism itself as is found
    • from that. Just as the human being frees itself in its cosmic
    • being simply has an organisation within itself which is not yet
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • and its laws. Yet when we speak about “philology”
    • its course in the consequential development. To such an
    • situation in the last third of the nineteenth century, in its
    • thought could reach its fully entitled, one-sided development.
    • out of it was interest created to observe the world in its
    • live completely in a thought itself. For Hegel Goethe's
    • spirituality, which gradually casts its shadow images on a
    • itself. It appeared in full consciousness to him, it appeared
    • spirituality itself. It was more or less a dreamlike attempt to
    • said: “Nature is Spirit in its dissimilarity,”
    • itself.” In all these stuttering expressions lie the
    • loving wisdom expresses itself in a magnitude of ways. Perhaps
    • organism for which the integration into its concepts depended
    • understand the scientific way of thinking in its purity and
    • then also try to characterise it in its purity. Now these
    • question itself. This is experienced everywhere: what is now
    • negate but only want to put it in its correct place —
    • observation of the given elements, we don't fathom its complete
    • reality has its seed in the eastern philosophy of Soloviev.
    • us in philosophy. This task also directs itself into
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • view understandable, it is always accused of having its ideas
    • its characteristic is to only relate practical interests to the
    • school, for the educational institute or its equivalent, must
    • expression — but an insight into the world and its secrets, it
    • soul-spiritual as one of its functions. A third theory is
    • surroundings enter into the childlike organism itself. One can
    • body is left to itself more; the soul-spiritual does not
    • itself.
    • sharp contours in its soul. This is false! With anything which
    • goal of learning. Out of this the Waldorf School has taken its
    • developing childish nature itself. The effort has been made to
    • at a particular human age out of its latent position and in the
    • appropriate for grownups, which has as its most important
    • say whatever one likes — has its deepest entitlement; it
    • are deduced from the essence of the child itself, teach us what
    • itself could only lead to a definite decline of culture and
    • child in a lively way, which works in the child itself already
    • child finds its way into speaking, with inner pleasure and
    • how the spirit works right into its very fingertips. The
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • life in its relationship to the area coming under discussion.
    • life within the social organism needs to establish its own
    • develops its individual branches from out of its own
    • are linked regarding its contents. Some theoreticians
    • itself so brilliantly in the field of natural science and in
    • been dealt with — has shown itself as completely incapable of
    • grandiose way to outer sense perceptible nature and its laws.
    • utopianism already in its third potency, but one must be clear
    • about finding contemporary humanity in its real conditions in
    • itself; the result can't be solved through discussion but
    • its own conditions in which the spiritual life itself works;
    • considered out of its own conditions, then the state life can
    • social organism works according to its three members, just like
    • a natural organism under the influence of its relative
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • remain thoroughly neutral in its working sphere, I'd like to
    • philosophy. Philosophy had to separate itself from those
    • its own working methods. On the one hand it wants to take into
    • the spiritual world and its knowledge. The human being is
    • statement applies: “Except in the mind itself.”
    • be created out of the senses, only the mind itself can't be
    • admits that out of the seedling, if you have an inner image of
    • it, you gain a truth which is that the mind itself can't be
    • environment, also in relation to work itself, in relation to
    • must be of help with its methods. I can only briefly
    • natural science has grown to its maximum intensity and where
    • where the attempt was being made to separate itself from what
    • apply itself to finding differences in separate theological
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • its foundation, or if it is merely a process being grasped
    • within the current speech habits of people, acquire a certain
    • to them. I thought this was something through which its
    • the child can be guided in these steps inwardly in its earthly
    • example during the times in which Sanskrit had its origins;
    • the same feelings when regarding its expression, when regarding
    • its language, as we would do with a language today.
    • its vitality, with a different soul constitution as it has
    • really existed and how the life of speech played its part.
    • conscious dream — with its inward living within the
    • within itself a number of sympathies and antipathies. These
    • in ancient times, in which Sanskrit had its original source,
    • the bearers of the soul life — and the soul itself one
    • — which permeates our inner being, we say that as its
    • experience in its inner concreteness, because only then will
    • that Anthroposophy in the course of its evolution must stick
    • its nose into everything. When this remark doesn't remain in
    • down to Anthroposophy sticking its nose into everything, only
    • Anthroposophy is and in how far its legitimacy goes against the
  • Title: First Class, Vol. I: Lesson 1
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    • spiritual life is to be revealed in its true meaning, so that
    • times. This spiritual life can be deepened in all its aspects.
    • matter itself demands this. And on the other hand, we must
    • that this difference be felt in all its explicitness by the
    • world and delights in its own existence and the warmth of its
    • planted the sum of its secrets. Thus, they can be discovered
    • itself. For whether we go out into space, the abyss is
    • is there; if we enter into the heart itself, the abyss is
    • Otherwise its beasts will devour
    • Its teeth in a warped face, scornfully it lies,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • to consecrate itself in healing.
    • Otherwise its beasts will devour
    • Its teeth in a warped face, scornfully it lies,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • to consecrate itself in healing.
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  • Title: First Class, Vol. I: Lesson 2
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    • Life creative manifests itself;
    • Which finds in creating its very activity,
    • Otherwise its beasts will devour
    • Its teeth in a warped face, scornfully it lies,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • To consecrate itself in healing.
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • us in school and in life itself, our thinking is a corpse. It
    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • thinking had gradually been preparing itself since the year 333
    • Which hollows out its own soul
    • Of thinking, that denies itself
    • Of thinking, that denies itself
    • Which hollows out its own soul
    • according to its inner meaning. And they can become a guide on
    • Of thinking, that denies itself
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  • Title: First Class, Vol. I: Lesson 3
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    • Which finds in creating its very activity;
    • held in the hand. The world, the world order itself, provides a
    • merely an imagined chair. The chair itself provides proof of
    • its reality.
    • immediately becomes a triple being. His thinking goes its own
    • way, his feeling goes its own way, his willing goes its own
    • urge to deny this is so strong that one submits to the illusion
    • Its teeth in a warped face, scornfully it lies,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • this threefold splitting in which one's thinking goes its way,
    • feeling goes its way and willing goes its way, which otherwise
    • Of thinking, that denies itself
    • Lived its life in fields of spirit.
    • Which hollows out its own soul
    • that his breathing awakens life. He commits himself to this
    • being on the earth. Just as he commits himself to these things
    • guiding spirits
    • even when the soul is making its way to the spiritual world
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  • Title: First Class, Vol. I: Lesson 4
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    • well, to the extent that its earnestness can really occupy our
    • enthusiasm, all its inner warmth, all its inner fire. You must
    • than where memory has its roots, is where we should grasp and
    • toward us in streams and seeks to pour itself into human
    • stands before us today - its conception originally from the
    • morning; it goes down in the evening; its light streams across
    • Press its forces in your being,
    • Press its forces in your being,
    • earth that, despite all its beauty and majesty that spreads
    • over its surface, for us humans the downward force is at the
    • Of thinking, that denies itself
    • Lived its life in fields of spirit.
    • Press its forces in your being,
    • Which hollows out its own soul
    • ghastliness is characterized by its mocking face.
    • about its conditions must be taken seriously. So I have been
  • Title: First Class, Vol. I: Lesson 5
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    • independently than previously in the soul, shows itself to be
    • Feeling shows itself to be related to the forces which hold man
    • threshold itself. And our being able to perceive the threshold
    • increase of warmth means that the spirits which are active in
    • with the essence of the earth itself and with the other
    • chained to the earth by its gravity. They wish to absorb him in
    • who wants to unite us with its light and pull us away from the
    • it will be seized when it finds itself in the middle of the
    • to suck it in to itself. Just as the light-beings, the
    • the air there is a battle in which the Luciferic oxygen-spirits
    • do battle with the Ahrimanic nitrogen-spirits. As long as one
    • oxygen-spirits, what exists in the life-element when one wishes
    • Whereas in the element of life the spirits want to hold us in
    • side - that of the Ahrimanic nitrogen-spirits - we are thrown
    • just experienced - and certain spirits whisper:
    • lectures. But the admonishing spirits keep appearing during
    • ourselves for the next earth-life, the spirits warning us at
  • Title: First Class, Vol. I: Lesson 6
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    • expression: chemical ether and its effects. Because the
    • air is good or bad you notice indirectly according to its
    • meaningful processes. The universe has opened its doors, so to
    • its true elemental nature, does not make us human, it makes us
    • its own place - in the earth. They describe in detail how
    • thinking actually hurts when it appears in its particular
    • impulses. He can feel it himself when fits of hate and anger
    • When Cosmic Forming itself in you is felt
    • When Cosmic Forming itself in you is felt
    • stunted angel soul would take its place. We should listen to
    • When Cosmic Forming itself in you is felt
    • friends. The intention is to let the spiritual word itself
    • world itself.
    • manifested itself on earth poorly because human beings have
  • Title: First Class, Vol. I: Lesson 7
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    • and I am therefore obliged to again say a few words about its
    • activity, as thought, is anthroposophy itself.
    • will spread its power over the neighboring regions. Then - they
    • being which expresses itself psychically in thinking, feeling
    • If you observe the human head in its true cosmic significance,
    • into the distance, where the universe seems to reach its
    • mirror image in all its details.
  • Title: First Class, Vol. I: Lesson 8
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    • Anthroposophical Society must itself be anthroposophy. Since
    • Christmas the Anthroposophical Society must occupy itself with
    • be its principal task, but rather to make anthroposophy flow
    • itself. Once one has been a general member of the General
    • the Goetheanum to fulfill its mission all the members of the
    • detaching itself from feeling, feeling [green] is on its own as
    • otherwise is sleeping in the limbs, transforms itself and
    • Let human will transform itself
    • Let human will transform itself
    • Let human will transform itself
  • Title: First Class, Vol. I: Lesson 9
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    • itself to create it, then it will be able, through this
    • empowered force, to liberate itself from its corporeality.
    • in movement through the cosmos itself. And thirdly, if we then
    • itself, then we will gradually and harmoniously be more and
    • everything that happens in its environment as though its whole
    • from doing with its senses what we as adults do with them. The
    • the moment when the child stands on its feet and begins to move
    • about is when its movements become susceptible to the earth's
    • forces and it must find its own equilibrium, at that moment the
    • itself, we are then not perceiving earth forces, but we begin
    • into fire. For in ordinary life thought appears to you in its
    • differentiating itself into various nuances of color.
    • holds thinking, feeling and willing together through its own
    • we have grasped feeling in its cosmic being separated from
    • accompany it on its rounds without perceiving its weight: bound
    • it again to a standstill, thus making the earth itself a
    • Among pure spirits.
    • In the realm of spirits.
    • Only seen thus does the human body appear in its true form.
    • Among pure spirits.
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  • Title: First Class, Vol. II: Lesson 10
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    • itself sufficiently and is free of prejudice. But it is just in
    • its physical elements? We must deeply feel our relationship to
    • read in the deeds of the spirits.
    • in the deeds of the spirits.
    • deeds of the spirits are teaching to me,
    • [3] I read in the deeds of the spirits,
    •      ( The deeds of the spirits
    • [7] The deeds of the spirits are teaching to me.
    • the deeds of the spirits,
    • of the spirits are teaching to me.
    • deeds of the spirits call to me.
    • in the deeds of the spirits,
    • The deeds of the spirits are teaching to me,
    • in the deeds of the spirits,
    • The deeds of the spirits are teaching to me,
    • The deeds of the spirits call to me.
    • second line, we hear the spirits calling us to them, how
    • afterward we feel: the spirits have called us so that they can
    • included — and the heart reciprocates with its dedication
    • the deeds of the spirits:
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  • Title: First Class, Vol. II: Lesson 11
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    • himself from the narrow limits of his
    • certain way incorporates itself into a general universal
    • individual gradually frees himself from the limits of his
    • which does not directly show in its form the cosmic image.
    • itself be taught by the beings we have always referred to as
    • stars, sense that cosmic space itself is sending us words.
    • the rhythm of breathing which by its very nature reveals that
    • Paths of spirits acting!
    • Paths of spirits acting!
    • Paths of spirits acting!
    • Paths of spirits acting!
    • world-foundation itself. It is what makes us earth-people.
    • the language of the cosmos itself in the majestic tones
    • verse, but in its mantric character. The mantric character is
    • Paths of spirits acting!
    • It has acquired its foundation. And in it are those spiritual
  • Title: First Class, Vol. II: Lesson 12
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    • itself as an invitation to knowledge:
    • cosmic knowledge to stream out of the spiritual world itself;
    • later in its true form, in its real essence, then the Guardian
    • mind, the soul should imagine itself as being perfectly silent.
    • But the soul should also imagine itself to already be on the
    • spiritual world. And, although being perfectly silent itself,
    • The one speaks who among spirits
    • The one speaks who among spirits
    • 3.) The one speaks who among spirits
    • called into cosmic being itself. This resounds from the
    • self-knowledge asserts itself in us, where the Guardian advises
    • the whole content in the meditation appear before us in all its
  • Title: First Class, Vol. II: Lesson 13
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    • thinking can be perceived in the human organism itself
    • In respect to the region of speech itself: when we say
    • which we can discover the Angeloi; in the speaking itself the
    • first cosmic space speaks, the universe itself resounds to
    • The one speaks who among spirits
    • consciousness immediately shows its maya; for it is maya when
    • I-organization can feel itself, can perceive itself. And
    • I-organization may be conscious of itself and come into
    • Cherubim it weaves itself into humanity and at first resounds
  • Title: First Class, Vol. II: Lesson 14
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    • is, with all its amazing variety of colors and forms, what I
    • foretells what awaits us there in the spiritual world.
    • the spirits of the higher hierarchies. It is a different kind
    • Knowledge of the Higher Worlds and its Attainment,
    • it interpenetrates us, transforms itself into our blood.
    • longer forms us, for its formative force has ended. Once in
    • itself. And what it means when
    • the ahrimanic powers seize humanity when its consciousness is
    • preserved the habits of the mind and carried them over beyond
    • I abandon its foundation — the earth's solidity, that is
    • I feel rapture, for from now on I do not need its
    • Christ: I leave its foundation as long as the spirit
    • Lucifer: I feel rapture, for from now on I do not need its
    • Now the heart omits “as long as”
    • In order that the soul fully dedicate itself to what is coming,
    • to usurp for itself the fire element that comes from the sun,
    • for itself the fire it had captured on earth and carry it
    • Ahriman: My I has its own fire, which ignites through
    • The I wills not to blaze in the spirit, but to develop its own
    • One gets to know this way of speaking in all its intensity, my
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  • Title: First Class, Vol. II: Lesson 15
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    • I abandon its ground, as long as the spirit bears me.
    • My I has its own fire, which flames purely through
    • learn to feel when we are in the spirit-world among its
  • Title: First Class, Vol. II: Lesson 16
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    • recognized as one which brings down its information from the
    • perceived as communications from the spiritual world itself.
    • leadership exercise its right to revoke a membership whenever
    • habits which correspond to the physical sense-perceptible
    • which the Jehovah-spirits once breathed into humanity its
    • its just atonement — what we have done here on earth.
    • experience: not yet light, but the light is making itself
    • experiences itself in the warmth. And this inner self feels
    • It held its breath within
    • And may its presence still
    • It held its breath within
    • And may its presence still
    • karma and therewith the I itself.
    • It held its breath within
    • And may its presence still
  • Title: First Class, Vol. II: Lesson 17
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    • and reveals itself to be a moral element on the other side of the
    • It held its breath within
    • And may its presence now
    • majestic rainbow, then he can feel as if the spirits beyond the
    • through its colors. It is there, builds itself up from the
    • Not referring to the view of the rainbow itself, but to the
    • observe the cosmic bowl with its content of color-flooding
    • cosmic bowl with its flood of colors seen from the other side of
    • themselves, to the even higher spirits, to the spirits of the
    • second hierarchy. For the spirits of the third hierarchy,
    • Angeloi, Archangeloi, Angeloi, are the helping spirits of the
    • To serve the higher spirits.
    • To serve the higher spirits.
    • despite all its greatness in comparison to the earth, it is a
    • To serve the higher spirits.
    • — that every such letter can form its own answer as being a
  • Title: First Class, Vol. II: Lesson 18
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    • To serve the higher spirits.
    • the higher spirits, which they serve, to the Exusiai, Dynamis,
    • Kyriotetes tell their serving spirits to fulfill the needs of
    • gaze to the highest spirits, the first hierarchy, who now turn
    • the non-embodied beings live, where the spirits live their lives,
    • where the spirits think their truths, where the spirits radiate
    • spirits of the second hierarchy, which they wish to serve. We
    • turn to the Exusiai and Kyriotetes, to two categories of spirits
    • deep below, where the spirits and gods of the depths prevail, and
    • And the powerful spirits of the second hierarchy
  • Title: First Class, Vol. II: Lesson 19
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    • itself were acting together with the higher hierarchies.
    • To serve the higher spirits.
    • The spirits of the third hierarchy explain how
    • they wish to serve the spirits of the second hierarchy for
    • knows itself to be in the realm of Spirit-Word borne by the
    • knows itself to be in the realm of the Spirit-Word borne by
    • – The human-I knows itself to be in the
    • with the esoteric earnestness can only be maintained if its
    • earnestness by its own character, must also be treated with
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • Free School for Spiritual Science, with its various sections,
    • the brilliance of the Mystery of Golgotha asserted itself
    • the esoteric during the Christmas Conference, its esoteric
    • spiritual power which is incumbent for its guidance at this
    • is being said but what the Michael stream itself wishes to
    • that it be understood; for such understanding is in itself the
    • night-cloaked wall that reveals itself as the beginning of
    • being in it, with our gaze directed to the limits of sensory
    • reflects its light from all that grows and moves and lives, but
    • in its threefold character of willing, feeling and thinking. We
    • Otherwise its beasts will devour
    • Its teeth in a warped face, scornfully it lies,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • to consecrate itself in healing.
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • is in that other world, in which one's own self finds its
    • then the third beast — created in its ghostly nature by
    • itself the strength to create in one's own soul [Gemüt]
    • Otherwise its beasts will devour
    • All its skin is a dull blue;
    • Behold the second beast, it bares its teeth,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • By consecrating itself to strive for healing.
    • Otherwise its beasts will devour
    • All its skin is dullish blue;
    • Behold the second beast, it bares its teeth,
    • Yellow with gray spots is its body;
    • Its eye is glassy, posture slouching,
    • Dirty-red its form appears to you;
    • by consecrating itself to strive for healing.
    • the world. It can be nothing of itself. It can only be the
    • reflection of the solar power that emits cosmic feeling
    • so that its strength does not serve the divine above, but the
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  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • — selfhood in the good sense — arises with half its
    • into our selfhood. Seeming transforms itself into being. It
    • which we should not only receive its content, but rather with
    • that in its rhythm it appears as having moved downward from the
    • felt in its spondaic rhythm. Here we have trochaic
    • into the cosmos, into the world with all its forces if we want
    • first not distinguishable according to its place, whereas in
    • our soul, our narrow humanity, feel itself to be a member of
    • If your willing trusts itself
    • speak to our thinking so that it integrates itself in the
    • If your willing trusts itself
    • must look above if our thinking wants to unite itself with the
    • unite itself with the cosmic forces. Below is the place where
    • them if our Self would find itself.
    • needs today for its esoteric life, which here acts from the
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • feel for itself, feel itself to be a part of the entire human
    • body. If the finger could feel for itself it would say: I am
    • finger. The finger loses its meaning when separated from the
    • (We can touch everywhere, but when we feel the touching itself
    • serves to fill an empty space. Everything coincides with its
    • what mutually draws the planets' orbits around the earth, how
    • one planet or another draws the orbit. The orbits have a
    • kingdom of the planets and their orbits. The Guardian of the
    • ... through the cosmic orbits.
    • cosmic orbits of the various planets are drawn together into
    • man, know thyself”, is clarified in all its parts. It now
    • O man, become yourself through the cosmic orbits.
    • Michael's might itself, that Michael is present with his force,
    • itself. However, in order to receive the verses, permission
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • our thinking when we become aware of its deadness, and realize
    • the fear will give birth to its opposite and become the courage
    • that thinks itself. If we don't go beyond it, untrue spiritual
    • When shining light in you itself does think,
    • When world-form feels itself in you,
    • The Guardian speaks as though the Cosmic-Word itself were
    • When shining light in you itself does think,
    • When world-form feels itself in you
    • When world-form feels itself in you,
    • When world-form feels itself in you,
    • wrong hands, it loses its effectiveness for those for whom it
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • being, the world in its true spiritual nature. They resound
    • the physical human form, in human souls, in human spirits, what
    • itself rests in deep sleep, as do the things in our soul rest
    • thought extracts itself from the black gloom. We know that
    • that in its roundness, with an opening below, it imitates the
    • breathe it out again. The world in all its grandeur and majesty
    • spirits offer resistance when you extend your thoughts to them,
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • spiritual world itself.
    • reality occurs in the spiritual world itself. Therefore, this
    • reign. It is in its beginnings. But Michael's impulses must
    • receive its true spiritual strength. For this it is necessary
    • leadership of the School retain for itself the right to allow
    • freedom. The School's leadership must also have its freedom and
    • the Michael impulse itself.
    • that despite all its majesty, how the sun blazes and illumines,
    • it in its sleeping state, we find that it wakes up when
    • thinking. We observe human will transformed into its reality
    • human will transform itself;
    • human will transform itself;
    • human will transform itself;
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • years has thrown its dark light on the social question in
    • particular and its correlation to humanity's mobility in the
    • question works itself into every emotion of fear, clearly seen
    • wants to become familiar with present day habits, can gather
    • the social demands are apparent in life itself. Despite all
    • question as it comes to the fore in its true form today when
    • itself for such a long time, now met only those who one would
    • workforce itself one always has the feeling: Yes, here various
    • proletarian movement. It is to some extent the first of its
    • as its origins are claimed out of purely scientific impulses,
    • is far more connected to the deepest lifetime habits of modern
    • points of its revolutionary development.
    • place in human consciousness itself.
    • and their aesthetic needs. This work itself gave something to
    • for fulfilment, wants to unfold its entire circumference. The
    • in human evolution. Its arrival coincides with certain steps in
    • previous element and clearly carries indications of its origin
    • and its brilliant methods, at its endless conscientious
    • mindfulness. Science itself has also to some extent torn itself
    • when science freed itself more and more from religion, wanting
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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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    • technical operation of economic life and its relationships and
    • habits, the entire way we imagine the world to be has not
    • as it is presented in its natural processes. In a way one could
    • research it according to its own laws, just as you do with
    • learn about its laws, in that moment the game of analogy
    • nerve-system relates to human spiritual life with its spiritual
    • sense-life, which is its spiritual system. Certainly the life
    • civil life, allows itself to be between the two systems of the
    • comparing how the human organism has, between its digestive and
    • as an independent organism throughout for its success towards
    • We will soon consider its characteristics in order to
    • foundation with its relationships of people with people. This I
    • It has so to speak penetrated human life with its own rules.
    • social membership, each in its place, where it is positioned.
    • totality of the social organism — its character. However,
    • socializing of its original form. This needs consideration.
    • its natural foundations. All circulation of goods and also all
    • the measure of work necessary in relation to its natural origin
    • belief that modern technology and ancient thinking habits in
    • life — with all its laws on the one side — and the
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  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • difficulties have been experienced during its development, have
    • last decades up to the present, has its particular thought
    • habits, particular inner impulses forming a basis for its
    • thought habits and what I characterized last week, this having
    • developed out of quite a specific peculiarity in thought habits
    • all sides into the thought habits of the bourgeois circle
    • steer itself ad absurdum. What will happen then, will reveal
    • itself soon enough.’ — People are always preoccupied with
    • habits, has developed thought forms which prove extremely
    • social life itself, the social phenomena and impulses of life.
    • thought habits of today, are not able to grasp the reality of
    • events in the social sphere to enter into actual life itself.
    • This fanaticism shows itself in the most varied masks in a
    • a certain unrealistic view of life, a view of life which omits
    • reflected also in thought habits: one world movement wants to
    • aspects work from its basis into the everyday, profane
    • while it distances itself from the everyday things, from direct
    • feeling which relate to practical habits.
    • called Utopian, and out of this finely fits and crystallizes a
    • This fanaticism should contrast itself with real truthful
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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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    • how its origins actually developed out of two different human
    • attention to this: the historical life of humanity in its
    • fore gradually and slowly but it distinguished itself by
    • up the nerve of the social question and dresses itself only
    • classes, a struggle which throws its forces in a disastrous way
    • social organism to form itself instinctively. Because the
    • expresses itself in individuals as this or that necessity to
    • — formed out of ways of thinking, habits of thinking. It
    • the state organism and this formed itself as by necessity in
    • life be responsible for its own natural laws, wanting it to be
    • others are not needed and economic life develops its own laws,
    • itself.
    • considers the social organism as something which allows itself
    • its own being. Whatever has come through its own content of
    • life, through its own thriving and sprouting impulses of life,
    • order to be a reality, must have oppositions within itself.
    • to be limited in a certain way, in its laws it needs to
    • value building itself if the social organism is to be healthy,
    • consumption so that the consumer of the goods benefits as far
    • useful, that in any case its entire content depends on
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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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    • thoughts towards its foundation would not be mere thoughts
    • of life itself, living in the social movement actually stands
    • positioned itself at a decisive moment in a hostile opposition
    • follows, as it spread itself from olden times into the direct
    • Purely scientific orientation itself works quite differently. I
    • spiritual as something which is created out of itself,
    • itself, was basically only a product of thinking in the last
    • really protect its own true worth, which it carries within,
    • when it can govern itself through its own forces, when out of
    • its direct initiative can give the state what it is, when it
    • unfold itself properly, calls for the ability to always develop
    • again, so that it can unfold its own supporting power and then
    • objects has its roots in the relationship of people to laws.
    • laws as those from within the state itself.
    • Proletarians and could be made clear through Marxism and its
    • itself; the force of labour was placed on the market like other
    • is fully developed from its own basis as merely economic
    • disrobed from its characterisation of goods — but rather,
    • maintains and governs itself out of its own forces, and out of
    • in such a way that its regulation deprives a person of what he
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • with its numerous illiterates. It meant that of the
    • itself with sociology, with national economics, that it
    • resisted everything which presented itself as an understanding
    • understand its needs to be considered as a question of human
    • rewarded? How can human labour in any way come to its rights?
    • earns its pay.
    • each item of goods must have the possibility through its value,
    • goods, owes its sensation, the basic experience of its
    • process and the circulation of the economic life itself, the
    • — that of the modern state. The modern state itself must
    • make itself into a big cooperative through which the production
    • be. Each exchange of commodity which benefits both the needs of
    • economic life develops the life of rights by itself, as it will
    • centralised in itself, each has its own approach to the outer
    • foundation, out of the needs of consumption in its relationship
    • of the laws of the economic life and its administration, out of
    • from thinking-habits in this sphere, more than elsewhere, that
    • the obligatory tax to satisfy its needs, so, on the other side
    • organism, when its validity also depends on free recognition,
    • stage where it should penetrate the human soul and take its
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  • Title: Lecture: Richard Wagner and Mysticism
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    • we realise that its impulse has already made itself felt in the form
    • and try to discover the laws underlying its growth and life? Is not
    • this the very thing that helps him to understand its nature? And will
    • just because the plant itself is not conscious of these laws? There is
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • which its melodies and tones can be heard. We are surrounded by worlds
    • express itself in a symphonic whole, it is doomed to inner congestion
    • could express itself outwardly in action. That which cannot be
    • and that in the course of its evolution certain beings are continually
    • between Africa and America. Science itself is gradually beginning to
    • influences down into a later age, that they were ‘Spirits’ because
    • Initiates, where a higher wisdom has its home. The legend of Lohengrin
    • spirit emerges from the old. Two ‘Spirits of an Age’ confront one
    • evolution Lucifer fell from the ranks of those Spirits who guide
    • said to the pupils of the Grail: ‘Look at the plant. Its flower may
    • not be compared with the human head. The flower, with its male and
    • stretches out its calyx towards the light, receiving its rays,
    • bores into the earth, the animal with its spine in the horizontal
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • had reached its prime, two streams of spiritual life were flowing
    • revelation, in its more scholastic form, was by no means a body of
    • mystical, abstract or indefinite thought. It expressed itself in
    • Church. The Church, by virtue of its continuity, claimed the right to
    • Thus when medieval culture was at its prime, it was realised that
    • Aristotle, and the kind of knowledge that made its appearance about
    • the ideas, and this is at a lower level than the picture itself.
    • cycle, repeated visibly in the Sun, repeats itself every year. But the
    • the planetary Spirits. I will draw (on the blackboard) this pentagonal
    • it was there in its earliest beginnings.
    • Beings. As Christianity began to find its way into Roman culture, the
    • found its way to men who were interested in these matters and who
    • abstraction, albeit working on in the guise of revelation, took its
    • in its place recorded traditions of Initiation-wisdom.
  • Title: Community Building
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    • might seem to be justified that a movement which directs its
    • an external testimonial of its essential nature. But in the
    • spiritual movement through its growth brings about in the minds
    • to build for it a home center of its own, which should be
    • of a comprehensive movement which desires to manifest itself
    • Anthroposophical friends, can bestow out of its pain, out of
    • its sorrow, a power for everything to which we shall be
    • my ear this statement — and I certainly felt its
    • especially in a spiritual movement which takes its rise out of
    • with the language and its genius are by no means taken into
    • evokes, simply through its own nature, the community feeling.
    • itself, if it is not to be threatened by a certain peril from
    • merely of pictures of the supersensible world, but of its
    • nothing to do with his dream consciousness itself. Man isolates
    • become the realizing of the supersensible itself.
    • souls and spirits to spirits, so that you enter the
    • constitutes its own proof, that Spirits hold a spiritual
    • fountain heads of human consciousness itself.
    • foster, each on its own basis, what they have on their hearts.
    • that it has once taken these foundations into itself —
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  • Title: Community Building
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    • human strife reaches its rankest growth in these brotherhood
    • affords us the possibility through its own knowledge of
    • the Higher Worlds and Its Attainment; but for those few
    • corrected by the natural environment itself. But, for this
    • Knowledge of the Higher Worlds and Its
    • things into itself, as our Society has done since 1919, one
    • simply fails to understand its innermost impulse. All the more
    • individual detail on its own merits.
    • of the single units of members — I do not say the single
    • Anthroposophy itself. In this, likewise, much is lacking. If no
    • leading personalities among its members. It is their duty to
    • these things into itself without endangering Anthroposophical
    • described to you in a positive way from the viewpoint of its
    • Goetheanum, in its destiny of almost ten years, has really
    • constitutes an objection against Anthroposophy itself.
    • Anthroposophy itself in any way whatever because of these
    • this deeper discussion, I should like to put in its true light
    • by its opponents. It cannot be so destroyed. Through opponents
    • Anthroposophical Movement itself can suffer no harm; at
    • have been available, the persons who have contributed to its
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • said to be taking its normal course. Spiritual science
    • enables us to follow its progress over extended periods
    • which had its beginning in the 15th century, if we
    • has its own processes. We reflect on those processes in
    • universe in which the cloud revealed its essential nature
    • than my little finger is able to think itself isolated
    • to be in communion with nature spirits. Today we may say
    • himself happened out of will impulses of the spirits of
    • independent of the guidance of spirits with whom they had
    • be the way it presents itself to our observation. Then,
    • has the qualities of an image. Its relationship to the
    • its forces into them, as it were. What significance does
    • scheme of things the spirits with whom human beings had
    • their function. We will have to picture those spirits
    • the spirits who influenced the thinking in images which
    • today's lecture we refer to them as luciferic spirits.
    • spirits that should only have influenced the old form of
    • itself can do so. We find, however, that the mental
    • habits humankind has acquired put up great resistance to
    • said to be wrong in its views, particularly where
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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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    • edifice that seen in its entirety can show us the
    • that the human race in its present state of civilization
    • the course of its preparation and later as it proceeded
    • moved from the west to the east. Civilization itself
    • recent times, assuming its true character in intellectual
    • thinking as the soul itself became inwardly active. But
    • may call intellectual more into its soul elements. We can
    • these peoples, constituting itself in a way that was
    • had fewer abstract concepts, a culture that found its own
    • specifically isolates itself from the rest of the cosmic
    • Golgotha it had already reached its culmination and was
    • have nothing in them that permits them to acknowledge the
    • matter as its instrument. The event which occurred at the
    • word. Europe initially was given the explanation, its
    • itself able to take in the ideas coming from Asia.
    • Gospels and people took their cue from life itself. As
    • which came as though of its own accord as human beings
    • nuturing of spiritual science itself. On the basis of
    • being considers its role to be that of a soul asleep. If
    • only within Germany but also outside its borders. [
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  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • in its appendage, America, over the last three or four
    • office by the priesthood and its institutions. They felt
    • down from spiritual heights to take up its abode in a
    • enable spirits from the higher hierarchies to speak
    • so that spirits of the higher hierarchies would be able
    • preparation as dwelling places for spirits of the higher
    • in Central Europe until 1806 an institution that in its
    • people but within certain limits also to what was being
    • of divine spirits lost its meaning. The word
    • no need for someone living in ancient Egypt during its
    • life its meaningless, conventional character. Things we
    • older awareness lost its substance and became empty and
    • its historical development. It lives like someone who has
    • of its sleep, to point out that humanity needs to be
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • it a number of times over the years — that has its
    • rather secretive about its work. It is however
    • its extremes this movement is represented by people who
    • based on Jesuitism has initiation knowledge and in its
    • to work its way to the fore, to be the most intelligent
    • to expression in so much of what is usually said in its
    • an illusion indeed that today merits punishment —
    • casting its shadow somewhere or other, and of these
    • — and then its shadow arises; a shadow arises of
    • something quite different. Preachers in their pulpits
    • pulpits—irrespective of the particular creed
    • eternity on what it had done during its one and only life
    • occupied itself with the contemplation of what had
    • their wits that people might find out about this, that
    • teaching Christian Ideas from their pulpits, but
    • light in its true form. Gnosis — one is supposed to
    • conception, that the soul has its roots in the spiritual
    • consequence of the probabilism which the Jesuits have
    • ideas as the Jesuits, only they take them the other way
    • to its true form when the pre-existence concept, of a
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  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • nature of the world to its fullest extent.
    • analyzing it bit by bit as it presents itself to the eye.
    • understand it in its transformed non-physical form, our
    • help the world to its death. The only possible outcome of
    • proceeding in this way is to help the world to its death,
    • approach to its practical conclusion something has
    • — has its basis in spiritual work. Without the
    • widest sense must come to its senses and get rid of the
    • die. Materialism does not arise of its own accord; you
    • habits — and those are the habits we must acquire
    • movement where all untruth eliminates itself because we
    • itself to be what it is.
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • its goal.
    • the Jesuits, by positive Protestantism and so on, would
    • spiritual, for it speaks of the spirit when in fact its
    • eaten its way into everything spread about by way of
    • transforms itself. Materialism can be metamorphosed into
    • kind of outer reality—like a solid bridge with its
    • impresses itself on the senses. You will come to see this
    • right to exist in its one-sidedness as materialism has,
    • path of mysticism. The genuine fruits of Goetheanism must
    • we must clearly understand that the fruits of mysticism
    • mysticism in its right light when we realize that all the
    • inner experiences mysticism provides in its one-sideness
    • every organic form that goes through its complex chemism
    • that materialism shows itself to be what it is — a
    • materiality, in the processes of its physical organs, is
    • it will kick its legs in the air and wave its arms about
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • matter, its infrastructure and essential nature, in the
    • matter and its infrastructure, its laws. It has to be
    • reveals only physical matter and its flame, we cannot get
    • shall find its laws. The essential nature of gravity is
    • working towards anthroposophy always bases itself on
    • that normally belongs to childhood. This is seen in its
    • subsequent life stages, then this element, which in its
    • we must look for its reality. Let me ask you this. Would
    • that presents itself in the physical world is an image of
    • spirits: the Christ, Ahriman and Lucifer. It is of course
    • hatred of the party in question. These are the Jesuits.
    • spiritual entity and that Jesuits are very well aware
    • due to the fact that it trains its followers to be the
    • therefore have the strange phenomenon that the Jesuits
    • refuting the refutations of the Jesuits. They know
    • every world has its own laws, and today we face the
    • flesh, creating a physical Image of itself that consists
    • and the human being of flesh and bone that is its image.
    • itself away from the brain. People must make efforts to
    • we shall only come to understand it if every one of its
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • The Opposition of Knowledge and Faith, Its Overcoming
    • should only concern itself with things perceptible to the
    • substance, that felt itself to be in communion with
    • ways of letting their souls and spirits enter more and
    • of knowledge. Science has had its roots damaged, as it
    • can find its ways to experience, to grasp the spirit.
    • Jesuitism, which is more or less its polar opposite. The
    • something into human evolution that now presents itself
    • and the true aim turned into its opposite. Knowledge of
    • extraordinarily brilliant in the clarity of its
    • reasoning, its sheer readability. The Jesuit literature
    • of the] Jesuits would be excellent if they confined
    • [of the Jesuits] to use their description of the material
    • descending completely and taking up its mission on earth.
    • learn to get beyond putting its trust in mere names, and
    • Christ; they really ought to call themselves Jesuits,
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • going to sleep does not reveal its spiritual and soul
    • world which has its soul and spirit aspect. Today the
    • where the original wisdom of humankind had its origin. An
    • spirits experienced their relationship with the heavenly
    • spirits — the heavenly and divine ideal of an
    • of something that once presented itself to the soul as
    • and assuming its true form in the Roman world —
    • intellectual culture reached its high point at the turn
    • from that great culture, for its mission was to emphasize
    • physical body. That culture had its limits, however, in
    • death, will reveal its eternal aspect through the special
    • the South; its first beginnings go back as far as Egypt.
    • The specific configuration of the West really fits the
    • view of its evolution. At the top is a kind of rounded
    • its task will be to deepen its perception of human
    • of despair it has to find its way to the light.
    • Middle will have to turn its attention on the one hand to
    • turn its attention to the West with a thorough
    • future. The culture of the Middle must take its place in
    • take its place there and point the way.
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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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    • units based on the work a horse does in a year. During the time
    • number of elemental beings — let us say demonic spirits.
    • on into the phenomenal world. We know that spirits are indeed active in
    • elemental spirits. spirits
    • around them, that did not depend on them for its existence. The modern
    • This only concerns itself with forces that can be abstracted from nature
    • at the phenomena of nature and say: ‘Elemental spirits are at Work
    • phenomena. They have not the least idea that demonic spirits are active
    • would be superstitious to say that demonic spirits are active in the
    • machines they have produced. They are active nevertheless. The spirits
    • nature; the spirits active in machines, in all products of technology,
    • West, which is totally lacking in cohesive vision, reaches its limits
    • their books, where credits and liabilities are recorded. They fail,
    • It is therefore making itself felt in real life.
    • life in its immediacy? It has to be clearly understood that human beings
    • brought the fruits of those earlier earth lives into our present life.
    • Then, we knew that nature spirits around us determined our destines, and
    • that we had those spirits within us. Today we consider nature entirely
    • itself to humankind in those four forms. You cannot, however, use the
    • earth lives. In the past, people came to see elemental spirits active in
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • is not yet fully developed but in its essential nature
    • to the earth and its forces. Yet we also have to say to
    • and its forces in developing our essential human nature,
    • earth must be seen as something that cannot in itself
    • the earth has to give — its beauty and its
    • ugliness, its pain and suffering — none of the ways
    • not itself originated in that realm; because the Christ
    • ourselves that the earthly realm itself does not contain
    • scene. It also addressed itself to the Gospels. Very many
    • addressed itself to the Gospels — this was
    • comprehend, it interpreted the Gospels in its own way.
    • spiritual science wants to be as scientific in its
    • encompass everything, must smash itself to pieces, and
    • cannot help us with this. Science itself has to become
    • the ego. In its decline it will still be encouraging us
    • has passed the mid-point of its evolution. It is dying.
    • to life in its first beginnings through associations. The
    • must first of all show itself in associations formed in
    • in its true sense, believe that the Christ principle is
    • to try again later on. Although my visits have been
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  • Title: Life Between Two Incarnations
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    • stone, has a form, and it retains its form until an external process,
    • destroyed at death by its own law of physico-chemical substances, and
    • being can pronounce this word in the soul to its soul, in whose nature
    • the God-being reveals itself. The revelation of God in man is a fourth
    • Just as a drop from the sea is not the sea itself, but only a drop from
    • occurs, which stands before you with all its details like a great
    • in its full size. On what is this based? It is due to the fact that the
    • body was still in the physical body during its existence on earth, it
    • desire has its seat not in the physical but in the astral body.
    • for its mother, who felt attracted to this mother by her longing for
    • so the astral substance arranges itself to the reincarnating I. Then,
  • Title: Problems of Our Time: Lecture I
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    • themselves to its culture.
    • will so develop that personality and all that has its origin in
    • true, its aim is Socialism — but its basis is that of
    • “catch-saying” with its absence of truth. These
    • judge of it as is agreeable to them, not according to its
    • and we can really only understand what has entered its
    • Earth-evolution; the body itself can contribute nothing more to
    • its own perfection. What had arisen in earlier times as
    • the body itself, it is forsaken by the activity of the beings
    • of a body, which has now reached its completion, and develop
    • into the lives of men. Then that attitude will make itself
    • assert itself in various fields. Man is just at the stage of
    • of human evolution itself dictates that. For this reason, I
    • humanity has its choice to-day — to go along the path
    • its consecration. And these rooms will be best consecrated
  • Title: Problems of Our Time: Lecture II
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    • comparatively easy, for human egotism asserts itself there
    • notice forces from the spiritual world arising from its inner
    • through a physical evolution about its seventh year with the
    • man went through in soul and spirit expressed itself into much
    • eighteen, and we are amazed at its evidences. Here is an
    • proved that old age no longer understands its own youth,”
    • youth, but through its whole span between birth and death. For
    • and what displayed itself as science, art or religion was like
    • their pupils to carry their reasoning to its logical
    • West, reached its climax in the second half of the nineteenth
    • all that will happen of itself. Something fatalistic has
    • waiting until the air improves of itself.”
    • developed. Every world-philosophy has, in its inner law,
    • speech, with its tunes and sounds, even with its grammar, a
    • them the physical tone loses its significance, while the
    • the spiritual must be sought behind language itself.
    • in its primal force in the sphere beyond that of the Angeloi.
    • language, in the configuration of its sounds and its grammar,
    • parents, then, stretching out its talons, it trains them to be
    • as the guardians of personal development, Nation Spirits
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  • Title: Problems of Our Time: Lecture III
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    • happens with humanity itself, in that it has to experience
    • Soul, the Event of Golgotha itself came to be regarded more
    • accomplished within the supersensible and reveal itself in the
    • towards its establishment — nothing but a few
    • evolution must be dealt with from its depths, not by any
    • trivial speech. The Earth acquired its own meaning in relation
    • forth its minerals, plants and animals: things would go on more
    • in its evolution would long ago have fallen into decay and
    • lies within its evolution. Man does have a share, and
    • its development, whereas if he lives through the period
    • consciousness. These are certainly not sensational bits
    • that if it exerted its full weight it would crush the
    • safeguard against this temptation and its consequences is to
    • take the Christ into its scientific, exact view of things, that
    • Folk-spirits. If you read those lectures you will find many
    • presents itself the fruit we carry through the gate of death
    • such misery over Mid-Europe (misery not at its end, but only
    • for life; how this fantasy asserted itself with shattering
  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • is beyond doubt that the War and all its terrible
    • fearful disaster. The proletariat found itself in a new
    • It was itself called upon, to a considerable extent, to set its
    • ideas to which for years the proletariat had devoted itself
    • with its heart's blood proved inadequate when realization
    • or could, be any guide for all that was forcing its way out in
    • itself in a terrific disaster.
    • time from some knowledge of its underlying idea. What did these
    • civilized world occupied itself for several years in killing,
    • proletariat which has educated itself in a rigorous school of
    • of the old order have proved itself much more effective than it
    • prevented him from looking rightly into its ordering, into the
    • as a result of such facts something grew up of which the fruits
    • poured out over the proletariat by its leaders. “In
    • when carried to its logical conclusion with practical sense and
    • unfortunate proletariat which is raising its just claims lives
    • them: on the other, the proletariat with its acquired, abstract
    • correctly as to its social significance. Can it have as little,
    • in this catchword itself that we find expressed the whole
    • the social question taken as a whole — its spiritual
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