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• Title: Memória e Amor
  Matching lines:
  • completamente destruído por um incêndio. Nesta palestra ele fala sobre a herança trazida da
  • vida antes do nascimento; da qualidade na alma humana que é a semente para a vida após a
  • publicada em alemão como Geistiger Zusammenhaenge in der Gestaltung des Menschlichen
  • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
  • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
  • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
  • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
  • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. Lá, realmente sabemos o que está dentro de nós. É como se aqui na Terra não víssemos árvores nem nuvens lá fora, mas olhássemos principalmente para dentro de nós, dizendo: aqui está o pulmão, aqui está o coração, aqui está o estômago. No mundo espiritual contemplamos nosso próprio interior. Mas o que vemos é o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antroposófica como o mundo das hierarquias superiores. Esse é o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro – quando falo do todo é apenas figurativamente, mas é inteiramente verdade – às vezes cada um de nós se sente ser o mundo inteiro. E nos momentos mais importantes de nossa existência espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. É tão verdade que lá temos consciência de espíritos do mundo superior dentro de nós quanto é verdade que aqui na Terra não temos consciência de nosso interior: do fígado, dos pulmões e assim por diante. O que é mais característico é que, na experiência espiritual, toda nossa experiência física é invertida. Gradualmente, por meio do conhecimento da iniciação, aprendemos como isso deve ser entendido.
  • Há, entretanto, um processo essencial – ou grupo de processos – relacionado a essa convivência interior com os seres das hierarquias superiores. Se, no mundo espiritual, percebêssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontraríamos. De fato saberíamos que vários seres estariam vivendo em nós, mas nunca nos tornaríamos plenamente conscientes de nós mesmos. Portanto, em nossa experiência entre a morte e um novo nascimento, há um ritmo. Consiste na alternância entre a contemplação interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antroposófica, e a atenuação dessa consciência. Fazemos o mesmo com o espiritual em nós, quando, na vida física, fechamos os olhos e ouvidos e vamos dormir. Nossa atenção, digamos, se afasta do mundo dos seres espirituais dentro de nós, e começamos a perceber a nós mesmos. Certamente, é como se estivéssemos fora de nós mesmos, mas sabemos que este ser fora de nós é o que somos. Assim, no mundo espiritual, percebemos alternadamente a nós mesmos e o mundo dos seres espirituais.
  • Esse processo rítmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na existência física terrena. Pode ser comparado com a inspiração e a expiração, e também com o sono e a vigília. Na existência física na Terra, ambos são processos rítmicos – ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, não se trata de saber algo de uma forma puramente abstrata, ou – devo acrescentar – para a satisfação de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a questão: o que acontece na vida terrena que se assemelha a uma faculdade de memória não possuída pelo homem em sua consciência comum, uma faculdade que pode ser possuída por seres das hierarquias, arcanjos? O que há na vida física que é como uma memória de se viver no mundo dos seres espirituais, ou como uma memória de se experimentar a si mesmo lá?
  • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
  • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
  • Descrevi esse estado de sono sob um determinado aspecto, a última vez que estive aqui. Agora quero acrescentar algo sobre os processos então mencionados. Eu sei que essas coisas são facilmente mal compreendidas. Repetidamente, ouve-se dizerem: “Da última vez, ele descreveu a experiência do homem entre dormir e acordar, e agora ele está nos contando algo diferente sobre issoâ€�. Meus queridos amigos, se lhes digo o que um oficial vivencia em seu posto de trabalho, isso não contradiz o que mais tarde lhes direi sobre ele, quando no seio de sua família. As duas coisas caminham juntas. Portanto, vocês devem ter claro que, quando conto experiências entre o dormir e o acordar, não se trata de toda a história, assim como é possível um oficial ter uma vida em família, fora de seu posto.
  • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
  • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
  • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
  • Assim, meus queridos amigos, comparei a experiência do homem em conexão com seres superiores no mundo espiritual, que alterna com sua experiência do eu, com a respiração: inspiração e expiração. Em nosso processo respiratório e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da “respiraçãoâ€� no mundo espiritual. Conforme eu já disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contemplação do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com nós mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto é, obviamente, uma respiração espiritual. Aqui na Terra, esse processo de respiração se torna memória e amor. E, de fato, a memória e o amor também atuam juntos aqui na vida física terrena como uma espécie de respiração. E se com os olhos da alma vocês forem capazes de ver corretamente esta vida física, serão capazes de observar em uma importante manifestação da respiração – no falar e no cantar – a atuação fisiológica conjunta da memória e do amor.
  • Estudem a criança até a troca de dentes. Notarão como o poder da lembrança, da memória, gradualmente se desdobra. Inicialmente, é bastante elementar. A criança possui certa memória, mas ela se torna uma força independente apenas no momento de troca da dentição, estando completa em seu desenvolvimento quando a criança está madura para a escola. Só a partir daí que podemos começar a edificar a memória. Antes disso, ao enfatizarmos a memória, tornamos a criança rígida e criamos uma condição de alma esclerótica para sua vida posterior. Quando lidamos com crianças antes da troca de dentes, trata-se de receberem as impressões do presente da maneira correta. É entre a troca da dentição e a puberdade que podemos empreender a edificação da memória.
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• Title: Evil and Spiritual Science
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  • Rudolf Steiner e.Lib Document
  • view that, fundamentally, this question cannot be defined any
  • spirits in human development. On the other hand, we can study
  • far back into human development; but first we would like to
  • This can be designated as the fundamental question for the
  • in Stoicism an awareness came into play, that human development
  • described, conquering pain, conquering sentiment appeared as an
  • in the development of the world, recognises in the meaning of
  • Stoicism, that the development of the world was able to take it
  • up. That world development was also shot through with wisdom,
  • sentiment and pain. Then, as the Stoics thought, they plunge
  • comment that I will not suppress, because maybe it will make
  • as the origin of evil: humanity's involvement in matter. We
  • the involvement of humanity in matter. Precisely this comes to
  • mentioned here only as being typical. I will only draw your
  • least I have expressly made these arguments, which for many
  • development of the soul aimed at uplifting it to higher
  • hit up against our environment with our soul- spiritual
  • not standing before, what we have often been forced to mention:
  • chemistry, that even releases the soul-spiritual element in
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• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • the elementary part of occultism. To-day it is not possible to teach
  • love for their fellow-men are surrounded by a greenish aura; religious
  • will be of immense value in education, in pedagogy. Much will be gained
  • is of immense importance in external life.
  • images, examples, and so forth. The child's visible environment should
  • astral body separates itself from them. But at the moment of death something
  • before his memory and goes past him. Sometimes this may happen in moments
  • moments his whole past life rises up before his soul. What has really
  • its own movements and memory is more free than ever. Normally, the etheric
  • body is the carrier of reason, of the conscious judgment. During this
  • power of judgment. If this is attempted sooner, we sin against a child,
  • was a solemn cultic moment. The whole congregation waited for the utterance
  • At the moment of death, the etheric body, the astral body and Ego separate
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• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • mass of phenomena. What they first perceive, is so different from what
  • the last moment of life backwards. Here in the physical world first
  • they cannot read its phenomena. Everything appears in the form of pictures
  • our responsibility in life. Imagine a room where men sit around enjoying
  • such a room is afterwards very strangely populated. The enjoyment of
  • Our eyes and ears, all our sense-organs, are merely instruments used
  • that night came at the very moment when his friend was in danger. This
  • which hovers around him. The souls of men lie open before your eyes.
  • Of course, learned men say
  • that Goethe meant this symbolically. But after a certain development,
  • being. And when the men of ancient times designated the stars, the names
  • say that the religious documents are inspired. Those who wrote them
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• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • out of the physical body at the moment of death. Immediately after death,
  • palate for its enjoyment. After death the longing for these enjoyments
  • that torment us. In Kamaloca everything is reversed: what used to satisfy
  • enjoyment grows out of this. Physical pleasure changes into spiritual
  • enjoyment. The savage with but a few incarnations enjoys the many colors
  • we could never attain spiritual enjoyment of colors. The sensually enjoyment
  • year! Your temperament undergoes a far weaker change. A passionate child
  • will still be passionate in old age. The temperament is engraved in
  • We should strive, above all, to change our temperament to a certain
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• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • including the mineral parts of plants, animals and men, is a negative,
  • unity of all life. Little by little, with the development of a theosophical
  • mentality, this truth of the one life contained in everything, will
  • wonderful atmospheric phenomena, in the sound of thunderstorms, lightning
  • stage in our inner development, we shall be able to recall our past
  • earthly lives. This is only a question of development. Everyone will
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• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • themselves as if they were some kind of nourishment for the astral body.
  • for the incarnation has been found, the Lipikas, elemental Beings, lead
  • the human being towards a suitable family and only at the moment of
  • only a few moments.
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• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • this is as vivifying an element as oxygen the physical human being.
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• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • external life-destinies. The inclinations, the temperament, etc. of
  • attitude and mentality. Let us study the mood of the
  • or unhappy experiences. When someone judges his fellow-men negatively,
  • development the human being had an astral body which had not yet been
  • be learned through experience. A true judgment only develops through
  • At a certain moment the
  • high stage of development, the human being also gains control over his
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• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • the spiritual world contains the documents and facts of which we shall
  • Testament, where it speaks of the rainbow seen by Noah after the Flood.
  • Religious documents may
  • than the authors of these documents. 3) From the standpoint of an allegorical-symbolic
  • in the characteristic language of such documents again in their exact
  • of the sinking Atlantis. It was at this moment that the rainbow first
  • a direct experience of how the divine essence flashed up in every phenomena
  • religious. In man all these religious feelings converged in a fundamental
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• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • LEMURIAN DEVELOPMENT
  • LEMURIAN DEVELOPMENT
  • are the first representatives of real men with bodies permeated by souls.
  • This is very significant, for with the development of the lungs is connected
  • This installment did not
  • happen in a moment, but lasted throughout long epochs of time. —
  • An important moment in evolution
  • being moved about in swinging, soaring movements. For this purpose he
  • course of development. But the ape-like forms have partly degenerated
  • human race branched out; the one main stem to an ascending development
  • circled round the sun. But the moon maintained the old movement of the
  • “Goetheanismus, ein Menschen-Umwandlungsimpuls und Auferstehungsgedanke”
  • aspect, the whole process of development exists for the sake of man.
  • of the development of man towards higher stages of knowledge.
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• 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
  • development are called Initiates. The path which they tread and teach is that
  • mentioned by
  • Atlantis. Manu, a leader of the Atlanteans, guided the most mature men to the
  • Planets", through which the earth passes in its development. The names of
  • development. The conditions which will follow are "Jupiter" and "Venus",
  • development and are therefore even mirrored in ordinary life; names of the
  • spiritual ennoblement, the result of already purified passions. When
  • phantasy reaches a higher stage of development it leads to clairvoyant
  • training come from a deeply-founded knowledge. There are two fundamental
  • loneliness, and he must gain a certain fundamental mood of devotion. In
  • inner loneliness for their concentration. The second fundamental
  • requirement is devotion, the capacity to look up to something with feelings
  • development must first be below and feel that they are there below.
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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • The constitution of the human soul has undergone a tremendous evolution
  • several things were mentioned which, particularly at the present
  • development, the much-debated question mentioned to begin with was whether the outstanding and
  • leading individual personalities are the principal driving forces in this development or whether
  • from real knowledge. This is one fact which, in a certain sense, I should like to mention as
  • should like to mention for its importance is the following. At the beginning of the nineteenth
  • Ideas as such are abstractions, as I mentioned here yesterday
  • when, from a spiritual-scientific standpoint, we look more deeply into the historical development
  • come to us which, precisely for a discerning judgement of the situation of modern humanity, will
  • I have often mentioned
  • historical development there are times when what has real being and essence
  • phenomena only if one has the possibility to penetrate more deeply from one's awareness of these
  • phenomena into the depths of historical development.
  • particular phenomenon, which must only be properly evaluated, it was possible to become aware of
  • points to a way of looking at history like this, a way which looks to significant moments, such a
  • of humanity's development, is indeed significant. Around this year there was a kind of learned
  • theological argument between the man who was a sort of court philosopher of the Frankish realm,
  • he had inherited, had wanted to reach a discerning judgement of the principles of Christianity
  • stream which then became the determining one for the development of the Roman Catholic Church of
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• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • The constitution of the human soul has undergone a tremendous evolution
  • increasingly stronger and all the phenomena of life — of life in the broadest sense —
  • will take place in the sign of this development of the individuality. This, however, means that
  • that, in humanity as a whole, the individual element of the human being will take on greater
  • way, 'we are individuals': it is rather a matter of the whole development of humanity taking such
  • a course that the individual human element can work into it.
  • evolution. And the human being who, through the development of his individuality is being
  • Europe and the West. And we want now to turn to a phenomenon that can already show us externally
  • Strike movement are significant precisely as a characteristic of what is taking shape in this
  • only seems so, for such settlements would not be real; very significant effects will issue from
  • Bolshevism has a strong religious element which, however, is completely materialistic. It works
  • against these impulses which move through the development of humanity there is a great deal that
  • has no understanding at all of the foment of deeper forces in the whole of our present
  • development.
  • differentiation — a differentiation into the Western economic element, the Central European
  • political-legal one, and the religious element — the spiritual element in the East which
  • takes on a religious character but is actually the momentum of a decadent spirituality that still
  • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
  • that is spiritual Byzantine religiosity, and so on. The individual phenomena of history become
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• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • The constitution of the human soul has undergone a tremendous evolution
  • imaginations, put into practice in present cultural development what these beings introduce. If
  • the appearance of religious movements. And the momentum of Bolshevism in the East, for example,
  • Russian people, as a religious movement. The impetus of this social movement in the East lies not
  • most of all — the dialectical element, the element of political-legal-militaristic
  • of the older development of humanity, but I should like to draw your attention to a few things.
  • The characteristic phenomenon of Western development, of development in the more southerly
  • And here we find a singular phenomenon. We find
  • that Germanic peoples force their way into the Roman element and that something then arises there
  • Roman element. Rome as such, the Roman human being, went under. But what remained of the Roman
  • essentially Germanic blood overlain by the Roman language-element. It can only really be
  • direction of perceiving, feeling and willing, is descended from what, as the Germanic element,
  • element that when it comes up against a foreign language element — and there is always a
  • foreign language as though, if I may put it so, into a garment of civilization. What lives in the
  • West of Europe as the Latin race has, fundamentally, nothing in it of Latin blood. But it, has
  • of the Latin, of the Roman, element to assert itself beyond the purely human in the course of
  • world evolution. This is why the concept of one's will and testament first arose in Rome —
  • concept of the will and testament. Thus, too, the continuance of the language worked an beyond
  • the continuance of the human element in the people.
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• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • The constitution of the human soul has undergone a tremendous evolution
  • of aesthetic enjoyment and aesthetic creation, in which the human being can come to true
  • which, in the West, expressed itself tumultuously as a large political movement orientated
  • is filled with underlinings and marginal comments knows how Goethe had really studied
  • not picture the human being so simply, or present human development so simply, and thus he wrote
  • of the modern development of humanity which is of essential importance — because Schiller
  • human element and the social life, did simply present itself in such pictures. But he was allowed
  • which he would have come completely into a fantastic red. Thus he adds that element which is
  • revolutionary government but that he did not take the matter very seriously.
  • development, these two soul-constitutions, which I have characterized for you, stand side by
  • modern people, in the culture of ancient Greece. Goethe also strove towards this Greek element.
  • In Greece one can see how the social element is presented in myth — that is, also in
  • development.
  • life which wish to be put into effect from the spiritual world — to the spiritual element
  • in the social organism, the Golden King; to the political element in the social organism, the
  • Silver King; and to the economic element, the Bronze, the Copper, King.
  • intellect must evolve. We could not come to the development of the consciousness-soul in the
  • element in relation to the destruction, the excretion, of the economic
  • life. The working together of the spiritual limb of the social organism with the economic element
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• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • The constitution of the human soul has undergone a tremendous evolution
  • We know that a new age in the development of
  • eleventh, twelfth, thirteenth and fourteenth centuries of European development, it is possible to
  • development of humanity, to compare the longing for knowledge which holds sway today with the
  • from the fact that it is just in this time that we find the particular development and
  • attained. People experienced it as knowing when, from the phenomena of nature, from the being of
  • nature, they sensed, they perceived, how spiritual elemental beings worked in the individual
  • phenomena of nature; how the divine spiritual being as a whole worked through the totality of
  • phenomena of nature; when gods spoke through the appearance and movements of the stars. This is
  • The moment humanity renounced perception of the
  • it will not be the phenomena of nature that will speak directly — for nature, as such,
  • then be able to relate again to the phenomena of nature. Thus one can say: In ancient times the
  • knowledge of their culture, perceived a spiritual element in all the manifestations of nature;
  • that the divine-spiritual spoke through nature, whether through the lower elemental beings in
  • individual things and phenomena or in the whole of nature, as the all-encompassing
  • ancient times in which the oriental rose to the attainment of wisdom, what was of particular
  • took its course there and was shone through with wisdom — everything, fundamentally,
  • necessary now for humanity to also take a closer look at this dialectical-legal element. For the
  • economic element, which from the West has conquered the world with the aid of technology, is
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• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • The constitution of the human soul has undergone a tremendous evolution
  • of the Christ, has taken in the course of human development. We remember that human development
  • characterized the different epochs of human development in such a way that we have placed the
  • of an intellectual development. This was particularly so in the Romans. And one can therefore say
  • of the soul there arose in St Paul, through a particular enlightenment which came to him at a
  • Golgotha gained through clairvoyance. But then there spread out over humanity's development the
  • the dialectical-legal, development of the human soul. In the midst of everything that occurred
  • the offices of the State and united in their person the political and ecclesiastical elements.
  • ecclesiastical element, and that which tried more or less to free itself from it, produced
  • look at the immense difference that exists between the whole social structure of the Middle Ages,
  • wise men of the Mysteries, by the priests, to be placed before humanity as individuals who could
  • through legal justification, by formal, legal right. Men must now command, since the gods no
  • dialectical-legal Roman element also bore in its bosom, as it were, its other side. It bore the
  • to light through the most diverse historical phenomena, through such people as Wyclif,
  • Those men who still made their appearance as
  • of the oriental clairvoyance. Jesuitism took up only the intellectual-dialectic element and
  • wanted to speak only of the man Jesus. But as this whole development took its course it gave rise
  • untruth. This humanity has absolutely no inkling that, fundamentally, it lives under the
  • to understand this on the basis of the development of European humanity. One must, for example,
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  • The constitution of the human soul has undergone a tremendous evolution
  • European development, of modern civilisation generally, will inevitably be bound up with the
  • sleeping soul, there is a very disagreeable awakening in store. I do not say — I mentioned
  • fundamental change. This also has been taken into account far too little because people
  • their usual habits of thought they would soon see what an immense gulf there really is between
  • conservative element in human evolution today. It is the belief in the authority of popular
  • last decades, ideas which have become familiar through nineteenth-century scientific development
  • a stimulus for the right kind of development — then out of this materialistic mood, out of
  • evolution. But actually it takes into consideration only that element of man that is animal. It
  • animal-element in man appears in a modified form, the extent to which the animal-nature in man
  • properly conducted elementary education. The children will come out of properly conducted
  • elementary school in such a way that they will already have the feeling: 'We have a science which
  • as, I should say, a fundamental social demand. Side by side with the inability of the science of
  • earlier times of human world-view development.
  • instead, to bring it about that the social structure corresponds only with what men are as
  • Czechs, Slovaks, Magyars, Frenchmen, Englishmen, Poles and so on, then one forgets all
  • re-embodiment of three preceding conditions and how we have to look forward to three subsequent
  • embodiments so that our earth, schematically, is in a midway state.
  • one day live when the earth has passed over, through a certain cosmic development, into its next
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• Title: Abbreviated Title: Lecture I:
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  • phenomena. No doubt the following question has often arisen before your
  • the significance of the destructive processes which I have mentioned.
  • previously. Suppose that we are born at a certain moment and go through
  • it, as it were, everything that constitutes our environment during the life
  • ancestors. Everything is passed on; yet the fundamental character which is
  • be found of the fundamental character of the environment in which one lived
  • destruction of what was once the fundamental character of the
  • environment.
  • incarnations have been destroyed, the moment comes when we re-enter earthly
  • Earth. And what creates our consciousness at the moment of death, when we
  • moment of death, at this beholding of destruction; this beholding of the
  • what suits him and who simply lives for the moment, is not strongly
  • in order to make amends, in order now really to live with the conditions
  • have lived quite intensely and in the fundamental character of any one
  • particular. Let us suppose that we become familiar with a movement such as
  • the present spiritual-scientific movement, at this time when it is not in
  • environment. The spiritual-scientific movement is in this case not
  • of which we will that it should enter the spiritual development of earthly
  • the tendency to care for their further development and to develop over into
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• Title: Talk To Young People:
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  • If this anthroposophical movement is sincere and if young people find
  • If this anthroposophical movement is sincere and if young people find
  • phenomena there is resistance in an object to changing either its
  • begun to influence our development. Young people
  • have already seen the various groups and the movements young people
  • fate decreed that I should step out of my door just at that moment,
  • for nature, we should develop the most elementary forces within
  • deeply indeed, the inner meaning of these youth movements. We all
  • movement, one that burst out like an explosion, much more alarming
  • There seemed to be an unconscious youth movement that I'd like to
  • anthroposophical movement. A singular understanding came about
  • between the anthroposophical movement and what was living in their
  • have grown into the various activities of the movement. However, what
  • can find some agreement, can always discover how much we really
  • youth movements acquire more confidence in the integrity of the
  • anthroposophical movement and its principles. Otherwise we will not
  • anthroposophical movement, we will be able to achieve everything I
  • not living in the three dimensions revealed by the threefold nature
  • movement today, for this had to be created entirely free from
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• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • the then highest developed men, turn into impulses for the human
  • therein; we can put it this way: that we are earth men, but that we in
  • previously we have to do with evolutions or developments that
  • post-Atlantean age man begins his development as earth man, his true,
  • active development. Hence, we find that the first three cultural
  • as a direct instrument of perception. Upon the Moon he could build up
  • conclusion: If the development which the earth itself has so far
  • Spiritual Science can be used by the Archangeloi in the development of
  • the dreamer in man, the Moon man, will dream in a tremendously more
  • to continue his Jupiterean Spiritual development. His possession in the
  • philosophical temperaments: What is the ultimate aim of mankind? We
  • knowledge into a pure mental and soul content.
  • most complicated manner. Think for a moment that this atom must evolve
  • not alike. These human beings differ fundamentally, and that is the
  • the error which mixes up phenomena that have a very different value and
  • phenomenon than that of men. When one considers death in the animal and
  • absorb the fundamentals of Spiritual Science, however uncomfortable
  • lectures I mentioned something relative to the idea — which must
  • might say — out of the primeval elements. That, indeed, is
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• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • must be added if the spiritual scientific-movement is really to
  • You remember the pronouncement of the
  • announced that now men had eaten of the Tree of the Knowledge of Good
  • protected, as it were, from being partaken of by men who had already
  • pronouncement: we will bring to mind what we have long known: i.e.,
  • been enacted without any of the men on earth having understood or
  • remained unknown to men, that no single person would have been able
  • — that is to say, of its knowledge. Now, men
  • means of the knowledge which men had before the Mystery of Golgotha.
  • been given out, but there has also arisen a New Testament theology,
  • in its various branches. This New Testament theology, as is only
  • men still had the remains of ancient clairvoyance; primeval
  • in ancient times, which could be given to men because they still had
  • world-conception had taken refuge in Rome. This Roman element was no
  • element in which Christianity was stirring as a new impulse. We see
  • Augustine first accepts all the elements of the old withered
  • efforts, that so struggles, that in the Roman-Latin element overflows
  • of what men have eaten in Paradise. It is a part of the Tree of the
  • when the old clairvoyant perceptions could still speak to men, how
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• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • on the other, the life-element which at a certain time must unite
  • — immense in its consequences —
  • of the different one-sided elements in world-existence in order to
  • it can happen that, without any special development having been
  • particularly in specially clear and aware moments of waking up, can
  • come before his soul that at the moment of waking he, as soul-being,
  • element in which they felt themselves to be actually cleverer than
  • they were when awake. The majority of men must on awaking have said
  • far more etheric element than the life of the physical world is from
  • completely forgotten in the moment of waking.
  • weaving in such an element as he cannot fully take with him into the
  • utterance which says: Because men have learnt to know or to
  • the world and its phenomena is a knowledge that has entered through
  • temptation, that our everyday knowledge is the fulfilment of our
  • methodical development to know something of what really goes on in
  • that weaving and living in an etheric element, then we become aware
  • moment that man was punished by being forbidden to eat of the Tree of
  • in the fine etheric element that I have indicated, is something of
  • possession of it, it comes about that something predestined for men
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• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • following cause. European life at the moment of passing over from
  • every moment of his waking life — does not feel
  • the life element of thought, in this continuous shaping process of
  • doing, it comes into a dying element, into a network of abstract,
  • hence, on the one hand, the Luciferic element originated in the fact
  • host of Luciferic beings who then in their further development
  • the inner life element that is connected with the Sun, they want to
  • formative living element with it, but can only grasp the external.
  • things and not grasping the inner living element. It was apportioned
  • of Luciferic element. Hence they retained more the consciousness that
  • acquaintance with that Luciferic element I have just characterised,
  • the living element of thinking about the external. What they get hold
  • if Greece had not influenced the world. If we base our judgment
  • found an abstract philosophy, but to collect a group of men who talk
  • no world-concept (we have only discussions) but men who converse, in
  • this element of making thought human into the external form and
  • living element of man from the thought-element of the cosmos and then
  • universe all that he could discover of the living element of the
  • And now picture the immense, the
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• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • our form. On the other hand we have an element of will and feeling
  • earnestly you will understand that something of immense significance
  • the moment we now pass over to thinking, we look back to the Old
  • earthly men.
  • actually lies behind this? What lies behind it is the fact that men
  • which is inanimate has once been alive. Men must find the transition
  • died,’ men must really grasp the fact that all inanimate
  • already fled. This is of infinite importance. Men do not realise that
  • When men
  • Sun-existence. He held back in order to bring to us the Sun-element
  • phenomena was reserved for Christ Jesus, this held back. This was in
  • extraordinarily central phenomenon of earthly evolution must, however
  • Christ to assert that there could be a re-embodiment of Christ at the
  • re-embodiment of Christ Jesus. [
  • Lucifer we should really only be organised as Earthly men, to use our
  • historical development, and he had grown up within this region with
  • which can benefit all men; he has no lust of domination; but let us
  • phenomenon leads up to much that has happened in a terribly
  • development of spiritism in the second half of the 19th
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • completely opposite: men makes researches into what their senses see;
  • able or not able to prove something with the instruments of the world
  • immense amount of value for the worlds in which man dwells; but they
  • however, we have our mental concepts in time and space
  • in a quite high, in a quite exact sense. For as incarnated men we
  • pointed out here in one connection that rudiments were already
  • developments, he would still have to overcome the next step, which
  • consists fundamentally in the fact that the whole evolution (origin
  • of Saturn, of the Sun, further development to Moon, separation of the
  • that we as earth men could develop this special configuration of the
  • Sun-existence. Although the first rudiments of our sense-organs had
  • rudiments on Saturn were blind and unperceiving sense-organs. The
  • anything. With this development of the senses develops for the first
  • from the development of the senses; these two things run parallel.
  • Not only that fairy tales — the most elementary
  • for once ... nowadays men no longer grasp this thoroughly ... but
  • possess something, is connected with the whole development of the
  • things. Yes, in a certain moment years ago, I felt that experience
  • ‘This man (I will not mention his name) knows the
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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
  • stressed that the first rudiments of the sense-organs were present in
  • germ of the sense-organs arose as a purely physical rudiment, for the
  • development of the human sense-organs advances by the incorporation
  • therefore, to undertake one's self-development from this standpoint,
  • man was right who lately asserted that, through his enhancement of
  • egotism in a spiritual scientific movement, it was to be proved as a
  • fact that there are people in spiritual scientific movements who
  • fundamental truth.
  • the Sun. The thought nature, as we men can grasp it, comes from the
  • We men as physically incarnated beings
  • forth movements, activities in the etheric body. The thoughts
  • dissolve, as it were, and movement appears in the etheric body. It is
  • body and produces movement. Let us suppose that someone says,
  • body and calls forth movements, inner movements there, at first only
  • body is now so that ... now just imagine for a moment: here this
  • movement gets more and more active, and hence the etheric substance
  • movement in the ether-substance, and the etheric substance calls
  • hollow spaces: and these hollow spaces are actually, fundamentally,
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  • text is entitled: Perspektiven der Menschheitsentwicklung. From a
  • Perspektiven der Menschheitsentwicklung.
  • moment of reading he must, out of the depths
  • into the 9th century. The mental process, the whole life of
  • fundamental change occurred in the 4th century of our era. From
  • the middle of the 4th century onwards, the thinking of men
  • mental life sprang far more from a kind of inspiration than
  • later on when, with increasing consciousness, men began to work
  • that man forms judgments and draws conclusions as a human being
  • the 4th century of our era. It never occurred to men in those
  • 4th century and in men like John Scotus Erigena it flashed up
  • conceptions of the thought and outlook of men in those early
  • Gospel carefully, we find a statement that has been overlooked
  • a fundamental change came about in the 4th century. In the early
  • try to understand the attitude of men living in the first
  • early centuries, even among men who were by no means learned
  • Christ. What did such a mystery really signify to these men?
  • everywhere that veneration was paid to the element flowing down
  • still held sway, down to the very latest generation. Men
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  • consciousness and science. The development of these faculties renders this
  • normal conditions of life and development, is liable to encounter two
  • of the means of ensuring inner security and our true alignment in the order
  • of life's development. The impulse to self-knowledge is found in every
  • When confronted by them, we must still retain sufficient detachment to be
  • of development according to natural law of the miraculous human
  • never grapple with the phenomenon haunting space in the guise of matter. To
  • Science, however perfect its future development, can supply us with the
  • Mysticism, proved to be no fulfillment of our efforts to find reality, but
  • is nothing but logical judgment and inference within the confines of
  • Science with its wonderful achievements and great expansion, and to certain
  • development will show how often philosophy has estranged itself from true
  • under particular conditions, in the course of the development of mankind,
  • originated) in the course of human development — not merely through
  • inner experience, but also on the basis of external historical documents.
  • Heraclitus, Anaximenes, or yet on Socrates and Plato. We may begin at once
  • observation of the physical and spiritual phenomena. The inner vision of
  • which concepts and judgments are formed and conclusions drawn this entire
  • range of mental activity was discovered by Aristotle as a kind of natural
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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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  • supplement to many of the things which I brought before you last year in
  • meaning of such a statement is not particularly clear to begin with;
  • London, Paris, New York or Chicago. Fundamentally speaking, matters have
  • the West. It is taken for granted today among men who debate educational
  • source in the views of Herbert Spencer or men of his sort. We do not pay
  • attention to the numerous pathways by which the views of such men enter the
  • sensible pedagogy today; it is fact that the men of our time are hardly
  • into the experiments of the naturalist, into the research of the man of
  • would be hard to imagine a graver error in elementary school teaching, than
  • or zoologist because of what he learns in elementary school. A man should
  • It must never be the result of an elementary school curriculum designed to
  • — institutions for teaching mature young men and women,
  • secondary schools and ultimately to the elementary schools as well. This is
  • improvement in social matters in the future. But what is emerging as an art
  • experimenting, in the purest sense of the word. I can't really do very
  • earth-life and is 'over-ripe'. (Men's heads are all over-ripe, even the
  • — excitements, disappointments, successes too, if you
  • elementary school and at the end of each year have spoken to yourself in
  • class to tragedy or sentimentality or humour. If we are able to do this,
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• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • THREE FUNDAMENTAL FORCES IN EDUCATION.
  • For during the period of a child's development this whole man needs to be
  • of our human nature are of course not subject to uniform development but
  • development of the physical and the etheric bodies and that of the astral
  • body and ego. The outer signs of this differentiated development are
  • different way in the female. The nature of this phenomenon in the female
  • organism is fundamentally the same as in the man's change of voice, but it
  • instruction with which we have to do preferably in elementary education.
  • their bodily organism. Whatever they experience of formed movement, of the
  • element of music and language, developing gradually from within outward.
  • of this is caused by an element from within, bearing more the character of
  • will, that is living itself out in battle with a willed element from
  • element from outside battles with a willed element from within, and this
  • this we see that human speech too, but above all the musical element
  • skeleton an incorporated musical achievement, played out in the interaction
  • arrangement of forms in the human skeleton! This would also demonstrate for
  • the lingual-musical element (very little of the lingual but very much of
  • immersing ourselves in the other human forces. A Dionysian element
  • an apollonian element as we teach the plastic arts, painting and drawing.
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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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  • essential, in life, that man's connections with his environment are
  • kinds of principles and formulated statements, that is roughly the same, in
  • teacher every moment of the time. I want to put this point as an
  • teaching and education two elements interweave in a remarkable way. I would
  • like to call one of them the musical element, the element of sound that we
  • hear, and the other one can be called the pictorial element, the element we
  • or the central organ, conveying perception and mental imagery, and his
  • movement and set them in motion. You will realise that from the standpoint
  • process of movement the moment it happens; they have nothing to do with
  • that run from the centre to the ends of the organs of movement. But they
  • movement and the moving limb. But there is something that gives us the
  • a drawing, a form of any kind living in our environment, that is, anything
  • place for our understanding of knowledge and the soul's element of
  • there is a third element, which is the absorbing of information so that our
  • memory to retain it. And this third element is connected with the metabolic
  • all this refers to experiencing the pictorial element conveyed by means of
  • sight, it is different in the case of everything relating to the element of
  • sound, to the more or less musical element; and I do not only mean the
  • musical element that lives in
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• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • zusammenhoren),
  • certain point of view that an element of will, a musical element is being
  • is really the musical element and all that which is being absorbed as
  • sphere has an immense significance for the educator. For
  • element in education in the last copy of
  • cause of the criminality and brutality of some men lies in the fact that
  • true artistic treatment in education we can avoid that even in a man with
  • the forming of mental images of number and space helps the ego to settle
  • properly, when the child might easily remain fanciful. In the moment,
  • which are otherwise grasped more through thought. The moment we let the
  • elements in a language contribute to the ego being sucked in. When I notice
  • history and all those where the emphasis is on the picture element and on
  • treatment of history makes a special contribution towards the child's not
  • becoming too earthly. But if through insight into the child's development,
  • the individual treatment of events or personalities of history protects the
  • in a child's development between birth and puberty is an interplay between
  • mention it once more, because it can be very helpful here
  • at one moment in our body, at another outside it; we breathe in, we breathe
  • and also when man is asleep. This interplay between the musical element and
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• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • that the nature of man's development is entirely different in the three
  • I have often mentioned, is connected with the development of forces that
  • moment of his life to try and remember something that he cannot remember.
  • forces of our own planet earth live within us. The moment we enter birth
  • of elemental memory, what he has received in his youth.
  • are still working contrary to this requirement. For instance they are proud
  • importance to getting down to the mental level of the child as far as
  • possible, and not teaching him anything that extends beyond his mental
  • beyond the child's mental capacity. These visual aid lessons get
  • mental capacity. People who do this, thoroughly overlook an important yet
  • is absolutely on his own mental level, but because his teacher's warmth of
  • moments in life, when your mental life does not have to be restricted to
  • later development; for lessons taken in purely through the teacher's warmth
  • moment the child stands in front of him again he will again be electrified
  • people will be anti-social with any sort of arrangement.
  • essential thing is to make the sort of arrangements that allow for human
  • every department you find well-meaning people today, who want to reform
  • as examples to show you that people are perfectly in agreement that
  • about the fact that the sort of social improvement people long for today is
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• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • from his childhood. The development of Jesus from his birth to the baptism
  • without connection to a particular document. Only afterwards it is shown
  • that all these things can be found in certain documents, especially in the
  • reached its climax in Gautama Buddha. He had gone through embodiments
  • before. However, that embodiment in the 6th century before Christ was a
  • development into account, just does not do an unbiased stoop out into the
  • and moral laws, can apply his power of judgment, can recognize out of
  • They became clairvoyant for certain reasons at that moment.
  • deep inwardness and soulfulness soon became noticeable, a lively mental
  • some time in the environment suitable for him and to revive the impressions
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • be taken from any document; it should not approach us as something handed
  • any document. Without taking into account any document, he starts his
  • reports shine out to us from the documents.
  • the individuality before the embodiment of the Buddha, in which it appeared
  • specific embodiment. Thus, that individuality had reached such a stage of
  • development that it no longer needed to be embodied in a physical body on
  • earth. This is a great achievement, that an individuality does not need to
  • height of the development of an individuality, but also on the kind of an
  • individuality. After this embodiment, the Bodhisattva Buddha did not have
  • to go through any more earthly-fleshly embodiment. He then no longer
  • descended to a fleshly embodiment, this Buddha, but only to such in the
  • individuality that descends to the embodiment in the physical body, that is
  • In such a case, as in the embodiment of the
  • however, he also needed the great endowments of the ego carrier, the great
  • endowments of the astral body. They could be given to him only by a lineage
  • development. What happened when the Bodhisattva became a Buddha?
  • always there. The further we go back in the development of mankind, the
  • within a people that had gone through a different development than the one
  • different way; he brought it as a commandment. It could not be regarded by
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• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • proletarian masses. In the course of recent historical developments, the
  • imbued with the higher elements of spiritual life, but this spiritual
  • times that essentially replaced the old pictorial element with what is
  • educational development by means of literature, by means of the written
  • development of the consciousness soul, human beings became more and more
  • personality. By virtue of this development of the human personality,
  • as they are called. Basically, of the earth element the dead see only
  • not see the green plant forms that we see, only a certain movement, the
  • express the soul element in the form, so that the external form does not
  • — we were talking about artistic monuments
  • hardly come to any other judgment than in asking themselves,
  • (1751-80) [identified with the rationalism of the Enlightenment],
  • development of humanity speaks in clear terms of the various
  • the feeling, this other thought complements our own.
  • that leads to receptivity for revelations that, as I mentioned here a
  • elementary matters. It is available for the human soul. One need only
  • up from the depths of the human soul today, the social element has to be
  • one's one concerns. The moment we do not merely occupy
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • indeterminate substrata of humanity's spiritual development —
  • unified stream of spiritual development that continues beyond
  • figures of which the New Testament tells us and then
  • special light. We see how a uniform spiritual element flows
  • through humanity's development and how this shines forth quite
  • standpoint in regard to the development of humanity —
  • development. Spiritual science seeks meaning and significance
  • development, but rather to assign an overall meaning to single
  • concerning Raphael's relation to the general development of
  • impression as regards the development of humanity?
  • the development of the ancient Greek culture. What the Greeks
  • presents itself as a kind of middle epoch in the development of
  • we go very far back in the development of humanity, we find
  • receive the spiritual element that lives and weaves in things
  • historical development of humanity shows itself divided as
  • ancient Greece in the development of humanity. We see this
  • of the further development of humanity. — If one would
  • comprehend the development of humanity, one has to become clear
  • watershed of mankind's development. What precedes him is in a
  • Maximum number of matches per file exceeded.
• Title: Leonardo's Spiritual Stature: Lecture
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  • marvelled at the tremendous idea that comes to expression in
  • this picture! Vividly personified, we see a significant moment,
  • a moment felt by many people as being one of the most
  • see these twelve apostles with profoundly expressive movements
  • temperament or character might respond to what the picture
  • Goethe refers strikingly to the moment in which Christ Jesus
  • element. Indeed, a wonderfully dramatic moment presents itself
  • only with nature and itself, one says to oneself: a tremendous
  • should be mentioned that the duke had not only appointed him as
  • Study for the Sforza monument
  • requirements with regard to painting. One concerns the figure
  • the soul interacts with what the spiritual environment has to
  • development of humanity and see the human soul returning again
  • the spiritual element with which the world was permeated and
  • view of things. For, the development of natural science has a
  • to the instrument of the brain. Leonardo felt drawn everywhere
  • movements of the hand, the parts of an animal, or the human
  • sees this in looking at Leonardo's further achievements. The
  • his consciousness. In lighting up at a certain moment from the
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• Title: Fairy Tales: in the light of Spiritual Investigation
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  • together, their composition, is commensurate with the
  • of humanity's development.
  • that the original, elementary impression, indeed the
  • conviction in regard to explanations and commentaries
  • with one's power of judgment in what wells up so pristinely
  • aforementioned sources from the standpoint of
  • That is to say, whoever seeks to come to the aforementioned
  • tremendous destiny uplifting it, while overwhelming the
  • destiny, but such that we can say: The entanglements, the
  • lie deeper than these entanglements of tragedy. The
  • human being is led to the corresponding involvements of
  • original and elemental one, belonging to effects that are hence
  • aesthetic, artistic enjoyment of the fairy tale may
  • enjoyment in tasting. The two things have seemingly
  • experience in the aesthetic enjoyment of the fairy tale
  • of which we have no presentiment in daily life. Every
  • mentioned, ordinary consciousness has no notion of this,
  • the elements vent themselves upon the defenseless human
  • investigation presents itself at the moment of
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• Title: A Mongolian Legend
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  • throw it to the ground again in disappointment, so that
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• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • enthroned like an Olympian, a musical instrument in his hands,
  • By virtue of the connection with this circle — as mentioned,
  • elemental spiritual breath of Goethe. Thus, he felt himself as
  • development of German cultural life during the decades of the
  • development of his own powers. In this way, out of the whole
  • firmament.
  • acknowledgement of the aforementioned status. I still fondly
  • pathos is mitigated everywhere by the individual, human element
  • becomes apparent that with him the Goethean element has
  • undergone something of the development of German Romanticism.
  • connect with the various spiritual phenomena in which he
  • phenomena and facts of past centuries. This adaptability, this
  • everything that was important for Goethe's development —
  • commencing these considerations that led to his lectures on
  • History is, after all, customarily studied in that documents,
  • made to present a picture of humanity's development. Although
  • epoch or other precisely the most significant documents, the
  • focussing too conscientiously and exactly on the documents?
  • external documents, one is least of all capable of providing a
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• Title: Imperialism: Lecture 1
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  • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
  • phenomenon recently, and discussed by those who are more or less
  • conscious of its relationship to the total phenomena of the present
  • evolutionary epoch if we know where the phenomena which surround us,
  • I only need to mention one item of
  • present-day phenomena in order to characterize the public's ability
  • him unfit to govern, that there are doubts about his judgment.) The
  • public's capacity for judgment, as it zips around the world today, is
  • what the fundamentals are.
  • has led for example to the Protestant mentality. But the essential
  • looked up to, just as the Protestant mentality looks up to its God or
  • As I mentioned, a subspecies was found in
  • unbelievable, but it is so. We can learn from Assyrian documents how
  • mentioned, when the ruler and his paladins appeared as God's envoys,
  • With the advancement of
  • more towards the priestly. But where this phenomenon of God's
  • the more secular element.
  • in the year 1000. The anointment, and therefore the power, was
  • ancient times in the Orient men lived on the physical earth who were
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• Title: Imperialism: Lecture 2
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  • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
  • development of a new spiritual life will be possible. In order to
  • But a moment will come, a moment which is
  • very important. At the moment when it is recognized that we are
  • moment we will recognize the inanity of the human being who merely
  • moment of realization must come when we can no longer defend all that
  • That moment of truth must dawn.
  • Human evolution can not advance further without this moment of truth.
  • at present we must be immersed in the element of the platitude.
  • Consider for a moment that the various
  • fundamental character of the Wilhelmian age is Gustav Noske [Minister
  • of War]. The fundamental character of what had been developing for
  • illustrating historical phenomena with abstract concepts, but of
  • This phenomenon is particularly
  • fermentation side by side: the external, exoteric platitudes of
  • parliaments and congresses. Then you have the use of symbols in the
  • contain spiritual elements. And in the secret societies which possess
  • accepted in most lodges, only lords and others who are amenable to
  • social order men are all brothers. They are not brothers. In the
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• Title: Imperialism: Lecture 3
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  • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
  • as an automatism, so to speak. In the history of human development
  • in which the people's mentality considered the ruler to be a god and
  • only political institution worth mentioning was the phenomenon of
  • During the second stage what we call today parliament for example was
  • in preparation; for a parliament only makes sense when it is possible
  • idealism, not to mention materialism — for they are practically
  • The State, Elements of Historical and Practical Politics.
  • incentive for achievement of complete national unity was brought
  • which is common to the second stage of human development. Perhaps you
  • about what is alive, we form such judgments as “The tree is
  • creative element, the force which acts and lives. The transformation
  • or ordinary judgments. We try to create images, to present things
  • has only a limited meaning, for judgments given from the spiritual
  • their instrument. It would go too far in this lecture to describe in
  • the imperialism of the soul as the means of mundane anointment. They
  • is still not understood that in the second stage the statesmen of the
  • development. Whereas during the oldest, the first stage the Church
  • people's hearts. But this degree of human development has not yet
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• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • development something else needs understanding, if one wants to
  • Further development from a theoretical point of view for most
  • systems expand to other areas of the world's phenomena. So for
  • phenomena in nature, in order to understand it. You would want
  • go from one sphere of world phenomena into another, that you
  • phenomena, and — I could call it “logically apply” —
  • it on to life-filled phenomena in nature. By comparison, just
  • scientific movement is completely monistic right though the
  • phenomenology, to which Anthroposophy with regard to natural
  • scientific developments, a time in which the important
  • phenomenological concept of nature. In a certain way this
  • phenomenology of recent times was established again by
  • phenomenon which stops there and one can't condescend in a
  • ‘Ur-phenomenon’
  • (“Urphänomen”
  • or ‘Original Phenomenon’).
  • mathematical developments of concepts. However, what has been
  • phenomenological viewpoint of these concepts of causality, as
  • they had heard was a very fragmentary method of observing
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• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • world view — I have mentioned this twice here at least. The
  • Goethe's accomplishments in the natural scientific area, will
  • head's development gave the decisive difference between humans
  • how this phenomenon relied only on later development because in
  • have to do with the development of the lymph and blood?
  • development in all organ processes? Through this we can follow
  • inner understanding it doesn't involve mere judgement, but a
  • process of judgement comes out of a perceptive process, a sense
  • movement, because it is something quite different, whether we
  • call it movement or rest. Likewise, we must speak about a sense
  • experience the sense or equilibrium, sense of movement and so
  • physiology of the senses then certain biological phenomena from
  • When I mentioned this some years ago in a lecture in Munich, a
  • senses, like the sense of equilibrium or sense of movement,
  • observed element is clearly separated from the image
  • talk about three dimensions because we are positioned in three
  • dimensions in the cosmos. However, the vertical dimension we
  • development of his sense of equilibrium and sense of movement
  • not as mere dynamism. This is of fundamental importance. Just
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• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • its course in the consequential development. To such an
  • involvement they were looking for with philosophy was quite a
  • development of thoughts, one can perhaps also develop a feeling
  • of philosophic development, how it went from Bacon, Locke over
  • with science and out of this agreement arrives at a conclusion:
  • thought could reach its fully entitled, one-sided development.
  • experimental talents developing out of folk talents. What came
  • trouble to go back to Kepler's planetary movement formulations,
  • he analysed Kepler's formulations about planetary movements and
  • he also experienced natural events not in their elementary
  • present time, but he saw them in mental pictures, thrown on to
  • fundamental experience: that which can be grasped through the
  • phenomena are best explained in terms of purpose rather than
  • a person delves into the spiritual development of someone from
  • experience of something misty, mystical; an overheated element
  • criticised according to the philosophic conceptual development
  • aspects which basically still provide elements where philosophy
  • the entire assessment.
  • necessity to cling to observation, experiment and a thinking
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• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • Anthroposophical Movement, because it doesn't stipulate that
  • have been mentioned here already. Everyone can to a certain
  • human being, on his empowerment, on his — if I might call it so
  • kind of material environment for the children, we had to house
  • them. These are all psychological speculations. At the moment
  • science for example, when we look at the phenomena where warmth
  • in his environment. He learns to perceive the most essential of
  • movement.
  • movements from the father and mother or others in the child's
  • his whole being. This alters completely with the development at
  • expressed in every single movement, in every bodily process,
  • of the first developmental phase, where the soul-spiritual was
  • is clearly seen in the child's development — and later, after
  • implementation of the art of education and art of instruction,
  • implementation, for the inner talents of teachers, to work in
  • This results in, simply through the practical implementation of
  • only want to mention one thing. Today in various ways teaching
  • judgement of this performance, and is expressed as:
  • which he takes up and which serves as a mission statement for the
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• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • moment — one can only speak about such questions while the dire
  • in relation to the present time of world development. It is
  • a direct encouragement for practical activities — practical
  • action in the moment — it had to contain a contradiction. This
  • misunderstandings are phenomena of our time. However, I must be
  • development which was immediately followed by the terrible war
  • throw an impulse also into the economic development which would
  • involvement in economic life — in the old sense; under the
  • what was merely mentioned but what had to be spoken about
  • the course of human development gradually enabled us to arrive
  • When we look back at ancient cultural development we find in
  • world purely through human mental logic. This drive, which
  • in various arguments, which during this course have already
  • understanding the phenomena of human life and human nature as
  • we observe and experiment with our entire scientific way of
  • self-contained mentality (Geistesart). On the other hand, the
  • could call it social Ur-phenomena being judged in the right
  • trying to show we need arrangements in our social organism
  • What exists externally as an arrangement simply comes from the
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• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • mentioning some personal details — it has never actually
  • entire development of recent times and particularly apply to
  • experimental philosophy in certain areas where it was more or
  • scientific methods, and in relation to the treatment of the
  • scientific field — I have already mentioned this —
  • different area being discussed. In the treatment of the purely
  • natural world I'm as much in agreement with Haeckel as at that
  • statement applies: “Except in the mind itself.”
  • always true to one's conviction of natural development when one
  • human development. Through this the result is a true
  • Movement will be forced in any way to participate in something
  • Movement. It is true that whoever thinks it over with a healthy
  • Movement — with more or less naive minds with strong soul
  • life and circles of commitment have come. Because Anthroposophy
  • also take part in the Anthroposophical Movement.
  • Movement people of all faiths are found together, and so I
  • Anthroposophic Movement, but it will only come into one single
  • of conscience. I have found enough protestant clergymen who
  • that the Catholic Church denies the altar sacrament to anyone
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• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • easy to have speech as an object for scientific treatment as it
  • and what rises, connects to conscious elements which gradually,
  • stream. That which is momentarily present in the consciousness,
  • “Germanic” nature could be documented, whereby the
  • of human development this degree of consciousness associated
  • within thoughts, within mental images, flow together,
  • “body”, the outer garments one could call it, the
  • within the human soul. Not a clearly delineated mental picture
  • greater part in the establishment of phonetics, in the
  • establishment of word configuration. The human being gave much
  • the musical element. Only in a later phase of human evolution
  • the musical elements in speech split away from the logical,
  • for whom the mental images are particular to him and yet it is
  • also quite connected to a particular element within the
  • exercises, leading towards mental pictures about what is meant
  • elements which have a partial authorisation because it is based
  • on elements of consonants in speech being far more on an inner
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• Title: First Class, Vol. I: Lesson 1
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  • importance of this moment by indicating the seriousness with
  • which our movement — which is daily being endangered and
  • fear in all kinds of pseudo-logical arguments by which he tries
  • will hear, my dear friends, from this or that side arguments
  • the world's phenomena with passive thinking. Man is too lazy
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  • This earnestness should not be expressed as sentimentality.
  • with mere game-playing, it is not sentimentality, false piety
  • and it is our feeling that acts as an instrument of world karma
  • development of knowledge. Through constant review of our own
  • In thinking: one seeks the path which all men seek. In feeling:
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  • through normal spiritual training, but due to elementary
  • When you sit down on a chair - at the moment you don't fall on
  • the moment when the human being enters the spiritual world, he
  • undoing, not to your advancement.
  • Consider for a moment what I just said. You see, memory is
  • the moment one's volition, which wants to proceed to previous
  • grasp this threefold element within us, that we firmly direct
  • breathing, blood circulation and the movement of the members
  • force of nature, as you are to the movement of your limbs, also
  • movement of the lungs; you reach them, however, by learning to
  • stress], it corresponds to the correct etheric movement in the
  • third element we must plunge into is willing. And the Guardian
  • attention to the trochaic element here [the first verse], the
  • and spondee rhythms. At the moment, we are able to move on from
  • the intellectual meaning to commitment to the rhythm, from that
  • moment it is possible to leave the physical world and really
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  • must be taken seriously is that in the moment that we accept
  • so in real life. At the moment when something derived from the
  • movement of the cosmos, in that human thoughts weave into human
  • wave movement: from below to above. Therefore, the mantric
  • words' movements and that our souls enter into that movement.
  • development, but also to look afar in the distance at our own
  • also learn how gods in garments of light circle round the
  • garment of the gods. And the gods wander over the earth in
  • shining garments. And what we experience from the light becomes
  • belongs to the godly beings in shining garments moving over the
  • really feels how the gods in shining garments move around the
  • with the gods who move around the earth in shining garments, we
  • us in shining garments. And we hear these two mantric verses
  • always go back to the previous elements - not only in respect
  • We feel how the gods approach in shining garments. Here we are
  • caused a great misfortune. I mention this here because I wish
  • the moment when someone does not want to be a representative of
  • the anthroposophical movement in the right way, the School must
  • movement which have brought so much mischief into the movement.
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  • earthly conditions. At the moment when the person approaches
  • to the heavenly. So that in the moment that man stands before
  • Well, you see, at the moment when one enters the esoteric, a
  • of the earthly element. We have a relationship of the human
  • element lie deep beneath what people experience.
  • breathing process contains the air element, in which we
  • Above the element of air we have the quality of warmth.
  • above the element of warmth we have the essence of light:
  • That man lives and moves in the element of air is obvious from
  • That the element of warmth is extremely essential to man is
  • the moment when a person takes the leap in his life which
  • have often pointed out how in every moment of our lives, also
  • The air is outside, the same air which is inside me a moment
  • become one with the whole life and being of the element of air
  • the moment we enter the spiritual region this is no longer the
  • flows out into the environment upon exhaling.
  • environment which encircles the earth, so are we also one with
  • are ourselves within the element of warmth - we become more
  • Thus warmth ceases to be a merely natural element, for we feel
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  • the world of the elements.
  • the watery element. Although it is true that man's life on
  • watery element in fine solution in the air which surrounds him,
  • watery element.
  • man also lives in the air element through which he
  • the moment when we observe these elements we cannot speak of
  • extent, related to the elements. We live in earth, we live in
  • us now lay out this elemental world before us, a world which is
  • elements in the same measure. In fact, the human being only
  • lives in a completely intimate relationship with the element of
  • man is relatively distant from the watery elements - among the
  • the watery element is very closely connected to human life. [A
  • element, is affected by it. Notice how the watery element plays
  • watery element. The liquid elements dissolved in his
  • environment are of great importance for him, but none more
  • element merges in a certain sense with the outer world's watery
  • element. And with this easy transition from our own watery
  • element to the outer world's watery element we feel our
  • from our watery element to dry outer air. Dry air lets us feel
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• Title: First Class, Vol. I: Lesson 7
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  • anthroposophical movement which was renewed here during the
  • anthroposophical movement insofar as it streams through the
  • the difference is between the anthroposophical movement before
  • representatives of the anthroposophical movement. In this
  • the anthroposophical movement. The relationship must be
  • spirit will have to be utilized in the management of the
  • School. Otherwise the anthroposophical movement cannot advance
  • founded by men, but in fact by the will of the world's
  • destructive in an occult movement. There must be no illusions
  • most dangerous, the worst movements. And, they add, if the
  • reestablishment of the Holy Roman Empire is not successful, and
  • most dangerous movements of the present, and they are the
  • anthroposophical movement and the movement for Religious
  • can see from this that anthroposophy - the movement for
  • movement, that means that it is taken very seriously indeed.
  • What is important is whether a movement is founded from the
  • which is the first experience towards the attainment of real
  • instruments of his physical body. And through the instruments
  • through the attainment of higher knowledge leaving the physical
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  • say a few introductory words about the School's arrangements.
  • Christmas Conference at the Goetheanum a new element has
  • entered into the anthroposophical movement. Especially the
  • of this new element. I have often indicated this, but I know
  • emphasized that the anthroposophical movement and the
  • anthroposophical movement represented the inflow of spiritual
  • the spiritual world. This anthroposophical movement exists not
  • character. The investment of the Vorstand was thus an esoteric
  • thus founded thrive. So, the anthroposophical movement and the
  • used, the agreement of the Vorstand at the Goetheanum is first
  • agreement. It is important that in future the Vorstand at the
  • movement.
  • Step by step we will try to make arrangements so that those who
  • Something else to be mentioned is that the School must be
  • anthroposophical movement.
  • esoteric activity within the anthroposophical movement.
  • esoteric work under conditions other than those just mentioned
  • mention them today because so many anthroposophical friends are
  • When we look up at what the planets reveal by their movements,
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  • sensation of being integrated in the movement of the circling
  • by their movements - so that having felt ourselves to be at
  • in movement through the cosmos itself. And thirdly, if we then
  • we can read in the stars, what we can feel in the movements of
  • everything that happens in its environment as though its whole
  • 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
  • the blackboard each element is placed after the corresponding
  • man, see yourself in the kingdom of elements.
  • Elements:
  • to our souls. For this we must not concentrate on the elements,
  • over to the universe, but rather by grasping the elements in
  • the specified way, by the movement of the planets, by the
  • bodily force; how at the moment we are body-free in our
  • movements of the planets, that is, for the spiritual beings who
  • sky into movement; just as feeling likewise does for the
  • fix the moment as the stars [Ger. fixed stars] are fixed in
  • when I accompany the earth's movement in thought, but can bring
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• Title: First Class, Vol. II: Lesson 10
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  • development — the true path to knowledge — the
  • meditative exercises, mental exertions meant to affect the
  • development.
  • moment it grasps anthroposophy honestly, it does so
  • plants in our environment to the extent that we feel them
  • truly aware of how this earthly environment is related to us,
  • its physical elements? We must deeply feel our relationship to
  • our physical environment starting from such a personal enigma.
  • starting point for true esoteric development.
  • to what surrounds us in the physical environment.
  • beings. In a novel we read of the deeds of men. When we look at
  • earth's darkness. We must sense how a moment of extinguishing
  • in spirit, the moment in which our etheric body was formed; and
  • that what the gods say is not mere information as is what men
  • current incarnation. In this moment of sleep I am transported
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  • environmental conditions the person's destiny places him.
  • For the moment we will not dispute what the astronomers say
  • three elements of his being, through the
  • man always sends his I into the three individual elements and
  • the individual elements.
  • the blackboard]: What unfolds without as the shining element
  • the background the directing archangeloi. This element of
  • it is the expression of the deepest cosmic laws, the movement
  • feel movement. And this movement is an image of the movement
  • Jupiter, Venus, Saturn. But a representative of this movement
  • so also the movements of the whole planetary system —
  • circulation, in everything which is movement in our
  • from all sides of the cosmos, also what the movements of the
  • from within us, if we take as inducement what resounds
  • the activity of the gods in the planets' movements, which is
  • However, when we come to the third element of man —
  • is my environment; it is there and I see and touch it. But
  • Menschen-Geistes-Strahlung
  • Als Menschen-Wesenheit.
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  • makes known to us the admonishments if we wish to enter the
  • that we should listen to the admonishment of the being from the
  • experienced the admonishments resounding from the three lower
  • We must feel the world's weaving movement continued in the
  • The admonishments of the Guardian of the threshold always
  • three – forceful admonishments from the cosmos:
  • attitude. We must seek this mental attitude above all. For
  • and elements of the meditation. If we can do this so that
  • if we cannot simultaneously evoke the appropriate mental
  • And we therefore should achieve the inner mental attitude
  • O Mensch, erkenne dich selbst!
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  • back of the head, through which we approach the movement and
  • the arrows] – and the will which governs movement
  • movement during sleep – and then also during
  • because the movement becomes conscious through the physical
  • movement when we are sleeping. They are the Thrones, beings
  • into your limbs' movements, speaks:
  • is – in respect to our moral-psychological comportment
  • into your limbs' movements, speaks:
  • into your limbs' movements, speaks:
  • is it about the limbs' active movement. I described it as a
  • into your limbs' movements, speaks:
  • moment, my dear sisters and brothers, that we are meditants.
  • ourselves to be meditants, and when there are moments when we
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  • the scope of this environment.
  • consciously perceiving his environment when we are sleeping
  • with men; beyond we associate with disembodied souls and with
  • Knowledge of the Higher Worlds and its Attainment,
  • on the solid earthly elements. The ground is beneath our
  • feet, it is our support. Around us is the watery element,
  • In ordinary life this watery element cannot support us, but
  • We breathe the air. The airy or gaseous element is all around
  • element.
  • The moment we leave the physical body — also with the first
  • push, my dear friends — this separation of the elements
  • these four elements have ceased to exist. The earth is no
  • separate element in the blood vessels, but our blood becomes
  • one with the all-pervading watery element of the universe.
  • the four elements: in earth, water, air, fire.
  • But the Guardian of the Threshold adds a second admonishment:
  • paralyzed, he more or less becomes an instrument of
  • Documents alone do not speak the truth, because of the thirty
  • or forty men in Europe who directly participated in the
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• Title: First Class, Vol. II: Lesson 15
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  • hearts and souls into the phenomena and beings and events of
  • of the Guardian of the Threshold's admonishment, whose words
  • earth-element.
  • water-element. The Guardian of the Threshold's admonishment
  • also refers to this water-element, which is also the
  • blood-element.
  • air-element, in regard to what we take in through warmth,
  • with each of the elements, so that we may feel ourselves to
  • with the spiritual element – but also so that we know
  • self-unfoldment.
  • moments we give ourselves over to the spirit. And Ahriman
  • can really make the spiritual element our own.
  • salt in us in which the mineral element exists, and which
  • process. We look at the immense variety of animals and say:
  • touches us as men in the form of three hierarchies, just as
  • the elements – at first earth, water and air; fire will
  • Guardian speaks about the earth, water and air elements,
  • This is what replaces the earth-element in the
  • force: the liquid element in us. Again we image that we are
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  • stream can enter the anthroposophical movement, which today
  • any way infringed upon. It is a free agreement between the
  • However, a moment comes as you look around at the expanse of
  • encounter him he sends us his grand admonishments. And the
  • admonishments are contained in the mantric verses which until
  • feel becoming lighter, and we feel that the elements —
  • of the elements, is indeed another world. 
  • ourselves in relation to the four elements. He tells us how
  • these four elements change for us. He then asks
  • essence of the elements: earth, water, air.
  • But warmth, which is also an element, pervades
  • everything: in the solid earth element, which supports us, is
  • warmth; in the element of water, which forms us as humans,
  • grow, warmth is also present; and in the element of air, by
  • element. We must immerse ourselves in it as the all-pervading
  • element: Yes, we feel so close to it.
  • We feel far from the solid earth element, though
  • from the water element. The air element maintains a more
  • intimate relation to us. When the air element does not fill
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  • other, about the element of warmth, which penetrates everything
  • and reveals itself to be a moral element on the other side of the
  • They judge the acts of men
  • imagination, something tremendously majestic which the person,
  • moment when it becomes light enough for perception there in the
  • these beings into the elements with which to create new worlds;
  • closed our spirit-eyes and we saw nothing for a moment, despite
  • having been in a bright spiritual space a moment before. Words
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  • and give names to what is fundamentally Nothing, that it is the
  • moment: Below in earthly life we perceived the impression made on
  • through the teachings of Christ men should protect themselves
  • …” (Und immer mehr wird die Zeit kommen…) which
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  • is something which is active at every moment, mobile, alert,
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  • what flows within the anthroposophical spiritual movement. One
  • necessary for the anthroposophical movement to spiritually
  • admonishment resounds to him which is contained in the words
  • phenomena and instead seeking an abstractly chaotic path; but
  • That is the Guardian of the Threshold's first admonishment, the
  • earnest admonishment that tells us that our surroundings are
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  • movement must be based on reality from now on. And this
  • statement begins with the permission as a real fact, not as a
  • get outside and thereby become ineffective. It is a fundamental
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  • shows us the path forward, which leads to ennoblement in
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  • must to do so under the conditions which I will mention at the
  • around us the elements earth, water, air, fire are spread, and
  • composed of these elements — is at one with these
  • elements.
  • of being at one with this object, because at the moment you
  • standing on the earth, on the element earth. You are standing
  • here because the earth's main property is the element of
  • element. You could be standing above on a mountain, or on a
  • That earthly forces are our support, that the earthly element
  • finger: it is the element of water, of fluid. For everything
  • physical science — is born from the fluid element. Solid
  • rise to the sensation of the element of water. Out in the world
  • formed in us by the fluid element. Just as we feel the earth as
  • are formed as human beings out of the fluid element. It creates
  • element, from out of the element of water.  Just as we
  • our organs, that the water element forms us as human beings.
  • coherence of our existence. Just as the water element shapes
  • us, so do does the air element care for us. The Guardian of the
  • the Guardian leads us farther on to the warmth element. We feel
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  • your thoughts in the earthly environment you may fly around
  • dreaming within the earthly environment. You must reserve the
  • to be a man among men when you cross back to the ordinary world
  • You climb down to the earthly element
  • We must, if we wish to enter into the essential element of the
  • earth, that means in the spiritual element of the earth; we
  • earth-element. We have already heard about treading the
  • elements from the Guardian of the Threshold.
  • fluid element, in the world of the water-beings, that we should
  • how we sleep dreaming in this water element, which is our
  • to recognize the lameness of our Self.
  • Thirdly, when we feel ourselves to be in the air element with
  • our willing — first in the earth-element with thinking,
  • then in the water-element with feeling, then with willing in
  • the air-element — then we will feel in this air-element
  • are grasping the air-element in inner images. And our own soul
  • breathe in the air-element, how ossified will we seem. But just
  • the air-element with our memory, we feel sclerotic and
  • You live with the water-element
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  • fundamental exhortation to the human being, which resound to
  • must be clear to us that in the moment — and we have come
  • moment an important change takes place in the human being, that
  • moment how the forces of heredity are in us when we are born,
  • the cosmic force can be considered in the movement of the limbs.
  • be followed in this School for spiritual development:
  • Then the moment comes when the Guardian of the Threshold's
  • now let us again consider — for all real development
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  • flows through all the work within the anthroposophical movement
  • anthroposophical movement.
  • which I have often mentioned here in members' lectures.
  • anthroposophical movement's formation of this Esoteric School
  • it is because of this that the anthroposophical movement will
  • for what really flows through the anthroposophical movement,
  • must be agreed upon. In no other way could esoteric development
  • only need to mention a few things to show how little the
  • anthroposophical movement is still grasped with complete
  • the moment when those within the anthroposophical movement are
  • been in effect within the anthroposophical movement, have been
  • mention this so that you can see how little arbitrariness is
  • movement. For only then will this School be what it should be
  • for the anthroposophical movement. But when something is done
  • anthroposophical movement - well, I don't mean to say that
  • mention this; I could just as well mention another example,
  • and thus the least harmful. If I had mentioned other examples,
  • spirit-soul. The earthly environment is over there now. He
  • — the enhancement relative to cosmic thought's
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  • movement becomes increasingly pertinent?’ Much which has
  • within the social movement, call for hope in themselves and
  • Just at this moment when, as we said, solutions to the social
  • social question, it appears as an immense amount of human
  • orientated towards the modern social movement. When within the
  • played by the subconscious, undeclared elements than what comes
  • social movement smile when the argument turns to people's
  • actual foundation for the modern-day proletarian movement does
  • modern proletarian movement is, perhaps like no other similar
  • movement in the world — when one looks more closely it strikes
  • you in the most imminent way — a movement born out of thoughts.
  • movement, where it is carried by the workers, will know what a
  • wonderful phenomenon this is, how a certain direction of
  • that a still unknown mind with an elementary intelligence could
  • following way: a practical movement, a pure philosophy of life
  • proletarian movement. It is to some extent the first of its
  • kind of movement in the world based purely on a scientific
  • social movement originated from the evolution of humanity
  • during the last few centuries. Vehemently it was shown how the
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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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  • nothing other than undermine the other elements of the social
  • other restrict development or healthy living conditions.
  • human organism. I have tried, in full agreement with all the
  • general statement and in a way, make it desirable for the
  • made this comparison with a natural organism. The very moment
  • learn about its laws, in that moment the game of analogy
  • considered through certain fundamental experiences as the
  • physiological or biological elements are simply transferred on
  • nourishment is transformed in the third natural system within
  • foundation of the first elementary origins chained by human
  • locally produced bananas present a source of nourishment, how
  • when the conflicting streams of development cut in, which are
  • developments are now to be separated from one another by
  • who believe certain requirements have finally been
  • can eventually be said: no healing in the central management of
  • its own brain system, so in a single management system its own
  • management, an autonomous replacement system or party or other
  • theoretical parliament or some unit assembled and centralized,
  • of art and so on. While I only want to mention this today, in
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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
  • actual effective, truly effective powers. Other phenomena which
  • Whoever properly pursues the proletarian movement as it has
  • this movement became known when it was examined more at that
  • view the proper answer would be: ‘At the moment this is of no
  • certain extent not talk nor statements but the particular kind
  • outside of the proletariat who now take it as payment developed
  • elementary sensitive and sentient proletarian soul, how
  • momentum of this specific impulse which is alive and that on
  • more important for me than going along with elementary
  • social life itself, the social phenomena and impulses of life.
  • complicated phenomena in social life. To some extent their
  • complicated phenomena of the social life by themselves. They
  • historic moments where there is little time for a mere
  • in these world historic moments that even for those who wish to
  • penetrate earnestly into this moment in time, the rising up
  • fanaticism has been the result of the development I have
  • people mentioned legally and morally, who are loving and full
  • reflected also in thought habits: one world movement wants to
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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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  • humanity is deeply influenced by the developments which social
  • have mentioned in my lectures that solutions are not to be
  • development; results arrive without a leap out of what went
  • these crises arrive out of elementary organic foundations, just
  • what had arrived before that moment.
  • at the same time, as if followed by this elementary change in
  • indicating two diverging movements of social thinking and
  • arrangement of mankind's situation in present times, the
  • two mentioned social classes. So it must come about as we will
  • Proletarians want to conquer from the state the element where
  • mentioned — to what is actually hidden. What wants to
  • the achievement of the complete assertion of all individuals,
  • development of humanity it has resulted in focus not being
  • particularly state laws do not need involvement in economic
  • statements still haunts many people's thoughts. It haunts them
  • way under the historical points of goods-price development
  • element which the Proletarian soul strives for, the liberation
  • within the economic body, so the arrangement of actual laws, of
  • of the human community in relation to punishment.
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  • movement has brought into the present, and is expressed far
  • is possible to follow the development of the social movement
  • observe the development of social life, how it has in the
  • nature of development it must prepare the form of the social
  • social movement. You need to try and recognise the will
  • so-called ruling class, away from the development in the most
  • old will impulses active in the social movement, but with new
  • of life itself, living in the social movement actually stands
  • moments in their historic development.
  • This decisive moment in the more recent historic development
  • development, the newer scientific way of thinking has grown
  • positioned itself at a decisive moment in a hostile opposition
  • relationship to elements of production; here was no possibility
  • think about what one has learnt about the Proletarian Movement
  • of the Proletarian Movement. One could clearly sense what
  • development, she could substantiate the conviction: a human
  • nourishment it received, spiritual nourishment for the soul. It
  • disillusionment which it had to be if one does not look at the
  • of carriers of the social movement it wasn't known but was
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• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • of the entire development of modern times and out of the last
  • centuries. When we observe where this development of the last
  • don't need to mention all the praise declarations about this
  • the all too necessary facts. This development brought about the
  • — some or other statement is being made which could help
  • development next proceeded to the viewpoint of considering
  • meaning into the Proletarian soul — this development was
  • taken up what could really be considered a fruitful development
  • movement only in terms of wages and daily bread and failed to
  • terrors to the modern proletarian movement but they clearly
  • world-historical moment only started when the Proletariat began
  • movement and the Proletarian yearnings, which can be considered
  • which one actually gains insights into the statement of the
  • compare it with the achievement which the ten has produced
  • another basis of social judgement than goods. This is what has
  • What lives in the requirements of the modern Proletariat? What
  • that where there is a possibility for development in the modern
  • labour movement, which I still maintain as absolute truth. At
  • Movement appears different to all other movements of humanity,
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• Title: Lecture: Richard Wagner and Mysticism
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  • we do could raise it. I am not suggesting for a moment that the
  • which help us to understand the achievements of an artist need not be
  • to clear away the above-mentioned objection.
  • mathematical concepts. Men must have patience to find their bearings
  • And now let us speak of what is really the fundamental conviction of
  • element of life. He speaks in a wonderful way about symphonic music.
  • judgment can prevail against them. Such words as these were not
  • knowledge is much more reliable than any intellectual judgment.
  • connection with instrumental music (Eine Pilgerfahrt zu
  • represented in the instruments. What these instruments express can
  • to them through colour, light and sound and to such men the laws of
  • such a way that men's hearts and souls were attuned to piety and
  • place in human nature in the course of the development of art?’ Man's
  • Wagner was striving to synthesise the achievement of Shakespeare on
  • revelation of an unknown world, that the instruments represent primal
  • human being to another? To outer eyes, men stand there, side by side;
  • to soul, and when we study the fundamental features of his works we
  • plants and omitted all mention of human beings, but Spiritual Science
  • actual expression of Nature's wisdom. Wisdom streamed into the men of
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• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • men. And indeed there were many who applied their Initiation-wisdom
  • the time of the Mystery of Golgotha men were trying to answer by means
  • which is present in all the Ideas. — Such is Deussen's argument.
  • bring about agreement in the terrible quarrels between the adherents
  • century A.D.) only the first, elementary traces of this kind of
  • eyes of men was brought down in more ancient times merely in the form
  • in the form of revelation. There is no fundamental difference between
  • rise to very high levels of spiritual perception. The lives of men
  • Naturally one could not have spoken to such men of outer Nature in the
  • We can form some idea of how such men were wont to speak, if we study
  • is not enough merely to observe this phenomenon, for three hundred and
  • four centuries after the Mystery of Golgotha. With this wisdom men
  • different religions, not as the outcome of vague sentiment but of the
  • It was a fundamental tenet of this Roman School that the teaching
  • savoured of the ancient wisdom, little more than the names of men like
  • found its way to men who were interested in these matters and who
  • first centuries of Christendom there were a number of men who were
  • The less men understood Christianity, the more they spoke of the
  • absorbed a very great deal from pupils of men like Iamblichus and who
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• Title: Community Building
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  • part of the history of the Anthroposophical Movement. Steiner calls for a
  • 'searching of conscience' and without reservation makes an assessment of
  • the Movement 'free from illusions.' He explains that in anthroposophical
  • might seem to be justified that a movement which directs its
  • Movement, ought not to have so great a cause for grieving over
  • a spiritual or other movement — could not have applied in
  • the case of our Anthroposophical Movement. For the matter in
  • spiritual movement through its growth brings about in the minds
  • sort of religious or scientific or artistic movement, but that
  • of a comprehensive movement which desires to manifest itself
  • Movement in just any sort of form. On the contrary, the same
  • a movement in the field of knowledge, had also to determine in
  • Anthroposophical Movement in the aspect of knowledge and in
  • the Eurythmy movements out of the interior architecture and
  • most intimate harmony with these movements. One could really
  • feel as if the movements of the persons on the stage were born
  • mentioned, we have lost the home that sheltered us, we must all
  • true and weighty statements have been made here. But it is
  • my ear this statement — and I certainly felt its
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • part of the history of the Anthroposophical Movement. Steiner calls for a
  • 'searching of conscience' and without reservation makes an assessment of
  • the Movement 'free from illusions.' He explains that in anthroposophical
  • certain fundamental principles from the Anthroposophical point
  • statement that it strives for brotherliness on the one hand and
  • societies. This is a peculiar phenomenon. But Anthroposophy
  • understanding this phenomenon. And what I have to say in these
  • the three stages of human experience as regards the phenomenon
  • reality in a manner appropriate for him and for his fellow men.
  • the dream world. We call such a person mentally unsound. But
  • him a pathological or medical case. The moment the mental state
  • state of consciousness, that very moment the person becomes
  • not living in a common mental world with the others.
  • person awakes not only in contact with the natural elements in
  • the Higher Worlds and Its Attainment; but for those few
  • moments which one is so fortunate as to spend with other
  • form judgments that must apply to a supersensible world, this
  • corrected by the natural environment itself. But, for this
  • bear upon it and passes judgment on it from the point of view
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • waking hours come to resemble the mental activity we know
  • essential spiritual element was present in the phenomenon
  • This would normally cease the moment Earth evolution
  • mineral elements.
  • that are active between individual component elements in
  • been based on what we call the third elemental kingdom.
  • penalties, and so on. The rewards and punishment meted
  • punishments of the kind we know earthly courts of law
  • elements coming from this source, by the luciferic
  • itself can do so. We find, however, that the mental
  • element will enter into our thinking. We would not have
  • human beings can overcome the luciferic elements that
  • body we have absorbed into ourselves as the instrument
  • this instrument in our thoughts; we can develop a
  • reach a further stage of human development, ascending to
  • mineral inclusion leads to the development of thinking
  • Fundamentally speaking, therefore, it is a matter of
  • hesitate to speak of luciferic and ahrimanic elements in
  • there are luciferic and ahrimanic elements. That is also
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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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  • moment. We shall then have to act out of our realization
  • however moved from east to west. These two movements can
  • may call intellectual more into its soul elements. We can
  • element as such became the instrument for adopting the
  • development, the physical organization that later on was
  • to become the real instrument of intellectual
  • development, evolved in such a way that even at an
  • element into a higher aspect of their human nature, with
  • organism. Using it as the instrument for our intellectual
  • whom the physical body is the instrument of thinking,
  • matter as its instrument. The event which occurred at the
  • instrument of their kind of elementary intellectual
  • find the element that can raise Europe to the heights.
  • I could mention; that in such a cultural community people
  • This is a sphere where it is indeed necessary to mention
  • course, for if they were just my own I would not mention
  • thing in many documents published particularly by Western
  • brothers who has come among men, with the living Christ
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• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • fundamentally speaking it is only now, in quite recent
  • go back to earlier stages of human development to see
  • of occasions — for that would cause tremendous
  • practically all our ideas today on development, education
  • office. No one thinks that development should be such
  • instruments. Those instruments were prepared by training,
  • a judgement as to what is lawful and what is not —
  • imperial development. During the earliest stage it was
  • judgement could be used to determine that there is
  • that the human soul element could unite with the god.
  • development it certainly held true and was to the
  • before. They were in disagreement on the significance of
  • third period, at a third level of empire development,
  • given the grace of God, of divine elements entering into
  • existed at the first stage of empire development now held
  • when Christ Jesus appeared among men people first had to
  • person for anything but a straightforward development of
  • what he was as a child, a development based on cause and
  • straightforward further development of what was also
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• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • movement that has come together because people want to
  • its extremes this movement is represented by people who
  • movement that has an effect in cultural life is based on
  • a fact I also mentioned in my first public lecture here.
  • movement is spreading from Eastern Europe into Asia at an
  • and genuine spiritual-scientific movement. If we compare
  • movement with the interest those other movements have
  • influence these movements have gained, we have to say
  • that interest in this spiritual-scientific movement is as
  • who go along with this spiritual-scientific movement, or
  • three movements work for the things they want to bring to
  • spiritual-scientific movement is really approached in a
  • about it. The other movements on the other hand are
  • Anglo-American movement have initiation knowledge, but
  • the human element, to exclude everything that is
  • plane, though it is an initiation of tremendous will
  • can bring order into all these developments, setting a
  • movement that one may quite rightly consider to be wrong,
  • an illusion indeed that today merits punishment —
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• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • anthroposophical movement before I leave. I wish to do
  • primary causes, and the movement of the heart arises when
  • fundamental importance of the modes and relations of
  • relations of production are the only effective element,
  • were and still are as great in the socialist movement as
  • ideological elements arising from economic life. Quite
  • everything. This element of death constantly has to be
  • the anthroposophical movement clearly perceive the
  • connection between this anthroposophical movement and
  • movement we have now had for twenty Years has indeed
  • reached a new stage. If we are serious about the movement
  • — that until then the anthroposophical movement was
  • other interests, may form; a spiritual movement may even
  • spiritual or cultural movement it can be ignored. Now,
  • movement.
  • the struggling threefold movement, the Association for a
  • assessment of the chances of success, and not just do
  • movement stands behind them.
  • movement, in a way, each of them quite distinct. A
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • made in connection with the anthroposophical movement
  • spiritual-scientific movement that has anthroposophy for
  • consideration. Traditional historical elements like the
  • The moment
  • phenomenon, as a form of manifestation. Matter is not
  • eyes and look out at the whole starry firmament, the
  • phenomena like the phenomenon of the rainbow, for
  • phenomenon. In the same way we should regard all the
  • things we encounter through our senses as phenomena,
  • called a phenomenon. We must not allow our fantasy to
  • is following the wrong path. The 'physical' phenomena we
  • phenomena, are not the reality of matter. They are mere
  • phenomena; they come and go out of another reality that
  • goal of anthroposophical development is missed above all
  • no progress in inner development. We have to go through
  • published during the war that was also sent to the men at
  • to shout as soon as the material world is mentioned,
  • the retort are external phenomena, just as a rainbow is
  • an external phenomenon. That, too, is phenomenon and has
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• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • our human environment. This can be clearly understood on
  • Maya. It is the world of phenomena. Look as we may we
  • in thinking that these men had a special faculty for
  • world of phenomena, Maya, and that inward observation
  • earth through some instrument or other — we may
  • the phenomena relating to the mineral, plant and animal
  • mystical element within us it is not what many mystics
  • movement again. People think they are materialists or
  • with the senses offers only phenomena; it does not reveal
  • the root and origin of the phenomena. Their root and
  • merely a phenomenon, thinking it to be something material
  • things and not mere phenomena. The only difference
  • outside us is phenomenon. The root and origin of the
  • phenomena therefore is inside the human skin. The
  • is nevertheless true that the phenomena which surround us
  • today, and the laws apparent in these phenomena, are not
  • possible to see this by considering the natural phenomena
  • of the element radium. To someone able to perceive the
  • arguments. The materialist is in error and therefore must
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• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • quite a recent development. The view is that science
  • and explored on the basis of experiments, and that
  • Fundamentally speaking, however, only initiation science
  • documents to bear outer witness to that time. Such an
  • healthy for that time. Mingled into this was an element
  • even crept into the development of speech and language,
  • experiments. As I have often said, this science is now
  • experimentation and observation. Take a look — but
  • experimentation from anything that is a matter of belief
  • mission on earth to prevent their further development,
  • Protestant element, and Rome will continue to make great
  • statements.’ [ Note
  • — much to the detriment of education and training.
  • egotistical elements in the human soul. The concept of
  • the elements that want to destroy our spiritual science.
  • documents that are widely distributed at present —
  • agreement between the threefold order I am presenting and
  • you want to get an idea, let me recommend this work to
  • in 1920. Maybe you could make amends by saying: ‘We
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• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • is as if the phenomena of ordinary thinking proceed in a
  • organ faces the outside world does not involve an element
  • and spirit environment in which we find ourselves during
  • mental image of such a state of soul we have to go back
  • tremendous interest and significance though basically
  • echoed ancient oriental wisdom. Later the element began
  • oriental culture I have described. The element that came
  • death, the eternal element, was given tremendous emphasis
  • life of Central Europe at that time, tremendous
  • also on their physical bodies. These tremendous powers
  • element enter into their lives? They remembered in the
  • we have the element that will live in the spiritual world
  • science but still retains a personal human element. On
  • point where the state, the political element, was thought
  • element became something entirely abstract, something
  • spiritual element from below, just as the people of the
  • element present here on earth to the spheres beyond this
  • be done at the present time. The Central European element
  • in my first mystery play. For the moment let me just say
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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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  • belongs to the first half of the 20th century, as I have mentioned a
  • no idea that really and fundamentallY something quite different was going
  • human beings. We have seen a tremendous development of technology in
  • you consider one of the fundamental aspects of modern technology, let us
  • particularly the most recent achievements of technologY, have been
  • mentioned, the Americans were in a position to mobilize 179 million horse
  • ahrimainc forces has increased at a tremendous rate. Just consider those
  • human beings were involved were largelY determined by luciferic elements.
  • At that time people looked at the phenomena in the world and, as you
  • number of elemental beings — let us say demonic spirits.
  • on into the phenomenal world. We know that spirits are indeed active in
  • the phenomena of nature. Today, people see only dry-as-dust, prosaic
  • natural phenomena. In the past, people perceived the spiritual entities,
  • the essential spirit of natural phenomena. This is called superstition,
  • which their minds perceived when they looked at the phenomena of nature.
  • They saw elemental in everything nature presented to them. Thus we may
  • elemental spirits. spirits
  • followed, perception of the spiritual essence of natural phenomena no
  • These forces are present in the human environment, and in major events
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• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • earliest embodiment of this earth, which we call Ancient
  • present earth? It means that inherent in the elements of
  • that the elements we refer to as spirit-self, life-spirit
  • development; to some extent we have already developed it.
  • continue with this development for the rest of Earth
  • achieve full development of the spirit-self, life-spirit-
  • exactly the right moment, as it were. In the Christ
  • development beyond this earth remaining undeveloped. When
  • development to spirit-self, life-spirit and spirit-man
  • scientific element and everything connected with it has
  • to mental concepts, but it survived as a tradition.
  • penetration, the Christ element in the Gospels has
  • attracted much interest. I think I ought to mention that
  • achievement they are capable of, the logical necessity
  • raises the instinctive element to the sphere of the
  • instinctive element is also spiritual. It enables us to
  • Imaginations. The two men understood each other in a way.
  • personal element in it.’ Knowledge excludes the
  • personal element to such an extent that modern people are
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• Title: Life Between Two Incarnations
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  • the most fundamental facts and processes of human development, and
  • moment follow only the physical forces; it would decay. The fighter
  • has been mentioned so far? Oh, there is something more in it than bones
  • member when we trace an intimate movement of the human soul. There is
  • the Old Testament. There the name "I" is synonymous with the name of
  • the elimination of fatigue. This is where the refreshment of a good
  • certain exceptional cases, which will be mentioned later. Only in death
  • into all things. At the moment immediately after death you do not feel
  • to such a shock sometimes tell that for a few moments their whole life
  • are facts. In that moment of flashing of the memory tableau something
  • consciousness must not be lost. In that moment of crash or other shock,
  • the head, and even if this happens only for a moment, the memory is
  • thereby released, because at such moments the etheric body is freed
  • body is pushed out of the head by the falling movement.
  • satisfying the desires ceases, since the instrument for the
  • remains. The physical body was only the instrument with which this
  • instrument, and you do not lose the ability to cut when you put the
  • knife away. Thus, at death, only the instrument for enjoyment is
  • important for the further development of man. Imagine that you are
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• Title: Problems of Our Time: Lecture I
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  • social question. They complement Steiner's very practical efforts to realize
  • absence, have devoted themselves to the arrangement of
  • development. So strong is their demand upon our will and
  • beauty as the arrangement of a place devoted to ideal spiritual
  • aims, so devoted that men can work towards them together,
  • the historical development of man- kind demand that what men
  • adornment for their personal life, should be
  • judged it by what appear to-day as aims. The social movements
  • social movements contain a hint of menace lest the beautiful,
  • what men call the “objective events.” That will not
  • may say without hesitation that the great movement of the
  • men have become so anti-social in development and constitution
  • In times like the present, filled with bewilderment, in which
  • the moment comes when an immense impression is made by the
  • amongst the vehement, egoistic strivings of our times, to find
  • in place of the elementary flow of truth out of the human soul
  • six years, to be convinced that the estrangement of the world
  • given expression to an untruth. Rather when men will feel the
  • events. We have passed through a serious period, but men only
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• Title: Problems of Our Time: Lecture II
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  • social question. They complement Steiner's very practical efforts to realize
  • it is for men of the present day to turn the eye of the soul
  • this connection has come to an end. They have for the moment no
  • thoughts, sentiments, and impulses of will, into which
  • new into their efforts. Fundamentally speaking, the
  • mentioned. The treatment generally given to-day to the idea
  • are now in the physical world. That is the view which men must
  • People in those days were as capable of development right into
  • because each year brings new possibilities of development to
  • within reach. At the inconsiderable age of thirty men are
  • ashamed to make themselves capable of development, or to learn
  • to experience our life as capable of development not only in
  • Much that has happened of late might draw men's attention with
  • or five years of agony should have taught men that the
  • feeling had permeated men that their doings in the day were in
  • with my Angel, while I slept.” Men must turn to feelings
  • themselves on our behalf. Men's attitude to the spiritual_
  • what it means to a man's soul. Men talk of “God”
  • must indeed be sought in another way. Men's interests to-day
  • Maximum number of matches per file exceeded.
• Title: Problems of Our Time: Lecture III
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  • social question. They complement Steiner's very practical efforts to realize
  • evolution men are confronted with great tests, though for the
  • Men, as I said, can know, and must know what it means “to
  • of human development, to the important dividing line which
  • is the right instrument. The identification had not been
  • mentioned about the activity men must unfold in their
  • present stage of culture, without such a consciousness men live
  • a new stage of development, preparation for the
  • whole Earth-development — the Christ-Impulse, the
  • development was superseded in the fifteenth century by that of
  • post-Atlantean epoch, and was thus understood by the men of
  • a sign of progress that men no longer desire to know anything
  • constituted exactly like other men.
  • men imposed on humanity by the various creeds. Something
  • Nowadays men talk of the so-called “League of
  • towards its establishment — nothing but a few
  • abstractions. Yet men sleep through such things — how
  • militates against' a healthy development of mankind; men are
  • way. Until men realize the duty of this understanding there
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• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • social question. They complement Steiner's very practical efforts to realize
  • accompaniments have given the social question a new aspect for
  • men to-day. True, this change is not recognized by a sufficient
  • form it took at the moment of the outbreak of the appalling
  • their movement, susceptible to control neither by thought nor
  • by any efforts towards adjustment.
  • have become inadequate for the developing facts, yet men will
  • development of the present conditions. I then said that for
  • later, the so-called practical men were giving out —
  • those men who were not practical at all, only revolutionists
  • “practical” men say? One such person, a Foreign
  • possible. Thanks to the Government's efforts the Russian
  • instructive to let the facts speak: these practical men spoke
  • at a low estimate, ten to twelve million men and crippling
  • sensation: it must be mentioned because we can see by this how
  • inadequate men's thoughts have become, that they are no longer
  • arrangement, but a vast alteration in thinking and learning:
  • not a trivial but a tremendous settling up with the old which
  • mankind. Everywhere men's words betray that their
  • Maximum number of matches per file exceeded.