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• Title: Memória e Amor
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  • 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
  • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem razão ao dizer: “Somente no alvorecer da beleza se avança para a terra do conhecimentoâ€�, que geralmente se encontra citado nos livros como “Somente através da porta da beleza se avança para a terra do conhecimento.â€� Se um artista comete um lapso, isso é passado para a posteridade. A leitura certa, é claro, é: “Somente no alvorecer da beleza se avança para a terra do conhecimentoâ€�. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, não há conhecimento que não seja intimamente relacionado à arte. É apenas o conhecimento ligado ao exterior, à utilidade, que aparenta não ter ligação com a arte. Mas esse conhecimento só pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na química ou na física se vai além – estou falando figurativamente, mas você sabe o que quero dizer – do que a mera retificação de cores implica, a ciência se torna arte. E quando o artístico é compreendido em sua natureza espiritual da maneira correta, ele gradualmente avança para o religioso. Arte, religião e ciência eram uma coisa só, e ainda é possível termos uma noção de sua origem comum. Isso alcançaremos apenas quando a civilização e o desenvolvimento humano retornarem ao espírito; quando levarmos a sério a relação existente entre o homem aqui, em sua existência física terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
• Title: Evil and Spiritual Science
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  • view that, fundamentally, this question cannot be defined any
  • This can be designated as the fundamental question for the
  • except when we fundamentally educate ourselves away from
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • mentality, this truth of the one life contained in everything, will
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • for the incarnation has been found, the Lipikas, elemental Beings, lead
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • attitude and mentality. Let us study the mood of the
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • religious. In man all these religious feelings converged in a fundamental
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • 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
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • metamorphosis, Aristotelianism sets in which, fundamentally, presents a completely different
  • which, fundamentally, cannot be explained out of the onward flow of
  • [mental]
  • feelings, mental pictures and sensations, and say these associate — and also will-impulses
  • separating again. And one follows the life of the soul as though mental pictures linked up and
  • thinking, feeling and willing; and where, in the mental and feeling life, people speak of
  • — we find that, fundamentally, there lives instinctively in the masses a constitution of
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
  • fundamentally.
  • particular attraction to what, in a sense, are the elemental forces of the earth; that have an
  • inclination towards, a feeling for the elemental forces of the earth and are thus able to sense
  • with the elemental nature of the ground of the earth, of the climate and so on, the second kind
  • towards the West. The West takes on this form because it lives completely in the most fundamental
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • West of Europe as the Latin race has, fundamentally, nothing in it of Latin blood. But it, has
  • Russian is open to what one could call revelation. Fundamentally, he takes up as the content of
  • even more so in the way it then developed. Fundamentally, this German Empire was nothing but a
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • Schiller. But, fundamentally, the whole of Central European civilization wavers in the whirlpool
  • has fundamentally become the stamp of the public spirit. Whenever something came from another
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • nature, they sensed, they perceived, how spiritual elemental beings worked in the individual
  • that the divine-spiritual spoke through nature, whether through the lower elemental beings in
  • took its course there and was shone through with wisdom — everything, fundamentally,
  • governmental positions with their practical experience where it then usually evaporates. The
  • these the dead nature seen by the human being of today — he saw spiritual elemental beings,
  • economic life. Elemental spirits
  • economic life just as in ancient times elemental beings (elementarische Geistigkeit)
  • civilization if a truly elemental and intensive will does not arise from the area of practical
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • untruth. This humanity has absolutely no inkling that, fundamentally, it lives under the
  • without a belief in Rome itself, is the mentality of our universities today. It is also the
  • mentality in Protestant countries. The Catholic Church only fights on for its authority, with the
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • fundamental change. This also has been taken into account far too little because people
  • as, I should say, a fundamental social demand. Side by side with the inability of the science of
  • rising up from a fundamental experience. In the decades to come, even before we reach the middle
  • talk of spirituality, was fundamentally a lie. Deep need will have to make human beings' search
  • that the Imaginations sought are the result of when the mental activity of forming ideas is
  • used to produce the mental images which anthroposophists call Imagination and Intuition.
  • Artificially constrained and repressed mental-picturing activity and, in the process, saved
  • repressed mental-picturing activity. Has this man in his 'scientific conscientiousness' — I
  • constrained or repressed mental-picturing activity? Now, if he decided to look at some
  • anthroposophical literature this man would be able to answer this. Those mental pictures which he
  • whether distorted mental pictures ruled the day while our School of Spiritual Science course was
  • being held he would not speak about mental-picturing activity being suppressed here. There is
  • still plenty of unsuppressed mental-picturing life here which, at least with regard to many a
  • speak about suppressed mental-picturing activity
  • constrained mental pictures — people are supposed to imagine something here like mental
  • which have come to life through suppressing the mental-picturing element, arise involuntarily
  • arises involuntarily but that in the spiritual-scientific act of knowing the voluntary mental
  • Gospels. Is this not a most fundamental falsehood? It is a lie, knowing what modern criticism of
  • fundamental principle in our present time. For the damage of our time has its source in our
• Title: Abbreviated Title: Lecture I:
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  • 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
  • have lived quite intensely and in the fundamental character of any one
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • knowledge into a pure mental and soul content.
  • not alike. These human beings differ fundamentally, and that is the
  • absorb the fundamentals of Spiritual Science, however uncomfortable
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • though merely mentally as seed of knowledge — it
  • fundamentally only another way of pointing to the understanding of
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • should know that it was all elemental living beings. That is what we
  • what lives and weaves in the world is direct life; elemental working
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • in the human being. The fundamental key of this new world-conception
  • one. The fundamental key of the new age is truly musical, the world
  • bring plastic forms into musical movement. That is its fundamental
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • however, we have our mental concepts in time and space
  • consists fundamentally in the fact that the whole evolution (origin
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • fundamental truth.
  • hollow spaces: and these hollow spaces are actually, fundamentally,
• Title: World Downfall and Resurrection
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  • into the 9th century. The mental process, the whole life of
  • fundamental change occurred in the 4th century of our era. From
  • mental life sprang far more from a kind of inspiration than
  • a fundamental change came about in the 4th century. In the early
  • blood are fundamentally influenced by the forces of the Earth.
  • the ideas and mental outlook of those who lived in the first
• Title: Lecture: Philosophy and Anthroposophy
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  • range of mental activity was discovered by Aristotle as a kind of natural
  • fundamental importance for all later aspects of the subject, this short
  • fundamental problems of life. Aristotle became to an increasing extent the
  • present day; the fundamental teachings embodying a logical system of
  • of this nature. The fundamental conceptions, which, with St. Thomas Aquinas
  • by his own ideas and conceptions. We could not describe Kant's fundamental
  • only concern ourselves with a few of Aristotle's fundamental conceptions in
  • in the subject and “fundamentally” in the object; the
  • following fundamental axiom may therefore be formulated in the sense of the
  • fundamental tendency, contemporary philosophy cannot but refuse to accept
  • its way to an unprejudiced recognition of its own fundamental basis. It is
• 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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  • London, Paris, New York or Chicago. Fundamentally speaking, matters have
  • class to tragedy or sentimentality or humour. If we are able to do this,
  • then we shall be aware that tragedy, sentimentality and humour are of
  • our teaching be buoyed up by an alternation between humour, sentimentality
  • is tragedy, what is sentimentality, what is a heavy mood of soul? It is
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • THREE FUNDAMENTAL FORCES IN EDUCATION.
  • organism is fundamentally the same as in the man's change of voice, but it
  • — these are the two hidden, fundamental forces that must
  • But fundamentally speaking, these are merely the two poles of one and the
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • or the central organ, conveying perception and mental imagery, and his
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • the forming of mental images of number and space helps the ego to settle
  • are shared by the physical body. Fundamentally, in the morning man breathes
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • of elemental memory, what he has received in his youth.
  • 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
  • mentality based on the life of the state or the life of economics creates
  • clerks and officers. But the sort of mentality we need creates human
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • deep inwardness and soulfulness soon became noticeable, a lively mental
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • given moment, Raphael's creations appear fundamentally complete
  • Fundamentally, the works of Raphael first embarked on their
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • original and elemental one, belonging to effects that are hence
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • elemental spiritual breath of Goethe. Thus, he felt himself as
• Title: Imperialism: Lecture 1
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  • 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
  • Protestant mentality, just as for today it is almost impossible to
  • consciousness, is a real remnant of the Louis IV mentality.
  • realities: One person was the God for the mentality of the other
• Title: Imperialism: Lecture 2
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  • fundamental character of the Wilhelmian age is Gustav Noske [Minister
  • of War]. The fundamental character of what had been developing for
• Title: Imperialism: Lecture 3
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  • in which the people's mentality considered the ruler to be a god and
  • established. A fundamental concept for the western areas which are so
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • fundamental principles to be maintained. When these fundamental
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • not as mere dynamism. This is of fundamental importance. Just
  • demonstrated if the necessary tools and experimental methods
  • qualify. We are looking for such tools and experimental methods
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • experimental talents developing out of folk talents. What came
  • present time, but he saw them in mental pictures, thrown on to
  • fundamental experience: that which can be grasped through the
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • of the first developmental phase, where the soul-spiritual was
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • world purely through human mental logic. This drive, which
  • self-contained mentality (Geistesart). On the other hand, the
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • experimental philosophy in certain areas where it was more or
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • within thoughts, within mental images, flow together,
  • within the human soul. Not a clearly delineated mental picture
  • for whom the mental images are particular to him and yet it is
  • exercises, leading towards mental pictures about what is meant
• Title: First Class, Vol. I: Lesson 2
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  • This earnestness should not be expressed as sentimentality.
  • with mere game-playing, it is not sentimentality, false piety
• Title: First Class, Vol. I: Lesson 5
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  • also physical pain. The physical and the mental, matter and
• Title: First Class, Vol. I: Lesson 6
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  • us now lay out this elemental world before us, a world which is
  • soon as we enter the elemental world with Imagination, we feel
  • its true elemental nature, does not make us human, it makes us
  • animality, to step out of the elemental life into the life
  • organs it creates my mental pictures [representations]. But
  • mostly are concerned with our memory's mental pictures. It is
  • Only memory's mental pictures;
  • Only memory's mental pictures;
  • list]: the representation [mental picture] of the perception
  • the fundamental condition: that what you are being told here
• Title: First Class, Vol. I: Lesson 7
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  • the sensory world we think that the site of thinking and mental
• Title: First Class, Vol. I: Lesson 8
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  • we become aware of how the three fundamental impulses of our
• Title: First Class, Vol. II: Lesson 10
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  • meditative exercises, mental exertions meant to affect the
• Title: First Class, Vol. II: Lesson 11
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  • environmental conditions the person's destiny places him.
• Title: First Class, Vol. II: Lesson 12
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  • attitude. We must seek this mental attitude above all. For
  • if we cannot simultaneously evoke the appropriate mental
  • And we therefore should achieve the inner mental attitude
• Title: First Class, Vol. II: Lesson 18
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  • and give names to what is fundamentally Nothing, that it is the
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • get outside and thereby become ineffective. It is a fundamental
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • way in the elemental world. There they are neither merely
  • O man, observe yourself in the elemental kingdom.
  • O man, observe yourself in the elemental kingdom.
  • the elemental kingdom. We can only psychically feel to be at
  • O man, observe yourself in the elemental kingdom.
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • fundamental exhortation to the human being, which resound to
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • asleep. We should see this as a firm mental image. Then, when
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • about developmental possibilities in the spatial and temporal
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • considered through certain fundamental experiences as the
  • acknowledge what is offered here out of the developmental
  • conditions and developmental forces within humanity, or to
  • observation of human developmental forces in order to speak
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • point out this fundamental social law in my contribution about
  • Reich took place at a time when the developmental possibilities
  • content into its frames from the developmental forces of modern
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • fundamental social facts in what I've just said. They will
  • fundamentally in future! It would be different if a judgement
  • in my presentation of what seems to me the fundamental
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • fundamental, basic requirement of the modern labour movement
  • already improved a bit — but fundamentally it comes down
  • mirrored superstructure for the economic and governmental life?
  • individualised branches of governmental and economic life and
  • organism be healed. The question today is a fundamental one,
  • divided into governmental-, economic- and spiritual organs,
  • would like to make something like a fundamental remark. When
  • Proletariat themselves to utter the fundamental questions,
• Title: Lecture: Richard Wagner and Mysticism
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  • And now let us speak of what is really the fundamental conviction of
  • connection with instrumental music (Eine Pilgerfahrt zu
  • to soul, and when we study the fundamental features of his works we
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • in the form of revelation. There is no fundamental difference between
  • It was a fundamental tenet of this Roman School that the teaching
• Title: Community Building
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  • elemental and profound feeling in many human souls; the ideal
  • clarity nevertheless in fullness of elemental life, in a life,
  • artificial, sentimentally artificial, nebulous manner but if,
  • shall not sentimentally drag in all sorts of matters by the
  • elemental natural interest, as it were, in the life within the
  • last Central Executive Committee achieved in a fundamental
• Title: Community Building
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  • certain fundamental principles from the Anthroposophical point
  • the dream world. We call such a person mentally unsound. But
  • him a pathological or medical case. The moment the mental state
  • not living in a common mental world with the others.
  • become, as has so often been said, the instrumentality for this
  • fundamental principle that a person is abnormal who brings the
• 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
  • been based on what we call the third elemental kingdom.
  • itself can do so. We find, however, that the mental
  • Fundamentally speaking, therefore, it is a matter of
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • fundamentally speaking it is only now, in quite recent
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • with it. Something taken for granted as a fundamental
  • see the kind of mentality one is dealing with. But do not
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • fundamental importance of the modes and relations of
  • not be possible to find the time to do real fundamental
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • science with their ordinary mental attitudes. They want
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • Fundamentally speaking, however, only initiation science
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • mental image of such a state of soul we have to go back
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • no idea that really and fundamentallY something quite different was going
  • you consider one of the fundamental aspects of modern technology, let us
  • number of elemental beings — let us say demonic spirits.
  • They saw elemental in everything nature presented to them. Thus we may
  • elemental spirits. spirits
  • Demons elemental powers — are active in them, but their effects on
  • human beings differ from those of the elemental powers that human beings
  • at the phenomena of nature and say: ‘Elemental spirits are at Work
  • human evolution is going in that direction. Fundamentally speaking we are
  • have seen elemental powers at work in the phenomena of nature. We have
  • earth lives. In the past, people came to see elemental spirits active in
  • nature and gained an Impression of elemental spirits; this is now part of
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • to mental concepts, but it survived as a tradition.