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• Title: Memória e Amor
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  • Também conhecida como Arte em sua Natureza Espiritual [em inglês, Art in its Spiritual
  • Nature], é uma palestra dada por Rudolf Steiner em Stuttgart, em 4 de dezembro de 1922,
  • 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.
  • 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.
  • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
  • Mas, meus queridos amigos, o fato é que quando passamos do mundo espiritual para o físico, passamos pelo grande esquecimento. Quem, com consciência comum, vê aqui, na força fraca e sombria da memória, o eco do que éramos como “euâ€� no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da memória, a pós-vibração do eu? Quem reconhece na formação plástica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, não é verdade que quem aprende a ouvir o discurso sem levar em consideração o significado, quem dá ouvidos ao que os tons expressam por sua própria natureza, tem uma sensação – principalmente se tiver inclinação artística – de que mais é revelado na fala e no canto do que a consciência comum percebe? Por que então transformamos a fala comum que temos aqui na Terra como uma faculdade utilitária – por que a transformamos em canção, despojando-a de sua função utilitária e fazendo-a expressar nosso próprio ser em declamação, em música? Por que a transformamos? O que estamos fazendo em tal caso?
  • 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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  • from a spiritual and a material-bodily nature. By plunging down
  • characteristics of human nature in particular: Hermann
  • from its bodily nature, that it really can perform a spiritual
  • being so releases his/her soul-spiritual nature from the
  • and that its bodily nature stands over against the
  • spiritual nature can become the deepest error in the physical
  • better nature, not the worse one, to plunge down into
  • own nature indicate that we must assume a soul-spirit world
  • illuminating the nature of evil and of wickedness, then perhaps
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • of these three worlds will it be possible to discuss the nature of the
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • applies to objects of Nature, whereas artificial forms made by man appear
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • arranges itself in a way which corresponds to his individual nature.
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • activity of the astral body. The nature of our thought-life influences
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • Nature than modern man and his culture was a higher one. There was a
  • of Nature. To him the breathing process was still something sacred and
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • change in Nature, in the forms and in life. The single forms and species
  • the three kingdoms of Nature.
  • that cross, by passing through the three realms of Nature. This is the
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • science arose, with the study of the forces of Nature and of their laws.
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • logical-dialectical-legal one. The Orient had nothing of a logical, dialectical nature and, least
  • the human being by virtue of having clothed his soul-and-spirit nature with a physical and
  • the nature of this experience, which arises through the fact that one is submerged with one's
  • soul-and-spirit nature in a physical body, comes the inner comprehension of the 'I'. This is why
  • of nature and cannot come to terms with it. Knowledge of
  • nature, for him, breaks down into subjective views
  • categories, in his perceptions of time and space, would like to encompass all nature through the
  • nature.
  • to fail, for this was not what, by nature, was, endowed to
  • Grenzen der Naturerkenntnis
  • (Limits to a Knowledge of Nature
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • has taken on fully the nature of a philosophy. What in the West are economic impulses leading to
  • economic nature; purely economic aspirations can have no success in the Centre because all
  • nature of Anglo-Saxondom, was the foundation for the world dominion of the Anglo-Saxon. The
  • the metabolic system of these Western human beings. Of the three members of the human nature they
  • certain sects are of this nature, and the overwhelming majority of a very widespread sect that
  • system and in the sensory-nervous system. There are in fact three kinds of beings of this nature
  • The second kind of spirits of this nature are those
  • with the elemental nature of the ground of the earth, of the climate and so on, the second kind
  • West, but this being works into his soul nature; these beings, as it were, appear to him. Whereas
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • spiritual life is, in fact, completely decadent. This spiritual life is of such a nature that it
  • which can only be characterized by saying: Human beings of Germanic nature penetrated into the
  • grown into what, embodied in the language, has streamed up to it there. For it lay in the nature
  • long as it is bound together with the human being. This is connected with the whole nature of the
  • in their true nature we can say: When they were awake there was working in them something of the
  • find logical dialectics as the first part of his philosophy. His philosophy of nature is merely a
  • it is all permeated with coquetry, one nevertheless sees how the whole nature of his existence
  • that of Nature and that of Reason — points clearly to this duality. But one can point to
  • The nature of what is developing in the West is
  • worlds into human beings — this he understands well. Through the nature of what is spoken
  • by nature not the slightest understanding for what one must refer to as the relation of the
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • senses, to the world of instincts, of desires, he is given over to his bodily-physical nature and
  • [the inner nature of]
  • artistic nature, but in the 1780s and the beginning of the 1790s he was strongly influenced by
  • human being. If one wishes to look at the richly differentiated inner nature of the human being,
  • nature,
  • that we must find through spiritual science concerning the threefold nature of the human being as
  • from imagination to inspiration, but an inspiration which they attained by means of outer nature.
  • inspiration, however, that does not call upon outer nature in oracles but which rises to the
  • become Goetheanists feel how, in the very nature of German Central Europe, this singular working
  • imbues itself with reality only with great difficulty. It was this semblance-nature of Central
  • German. And he describes this further as 'Always the same way in our nature to oppose where we
  • And the illusionary nature of this remark by Herman
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • different nature of humanity's interests before this historical turning-point, nor the interests
  • faculties in his soul which enabled him to achieve a relationship to nature — a
  • relationship to what was revealed in nature as spirit — and thereby also to achieve a
  • 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
  • nature. People felt themselves to be in the realm of knowledge when gods spoke through the
  • phenomena of nature; when gods spoke through the appearance and movements of the stars. This is
  • spiritual in the manifestations of nature, the concept of knowledge itself also fell more or less
  • become more and more general. Nature's manifestations spoke to ancient human beings in such a way
  • every plant. In the way people came to know the manifestations and beings of nature they also
  • manifestations of nature. For the intellect they are silent. For higher, super-sensible knowledge
  • 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
  • spiritual appeared to the human being through nature. In our transitional condition we have the
  • intellect. Nature remains spiritless. The human being will lift himself up to a condition where
  • he can again truly know; where, indeed, nature will no longer speak to him of divine-spiritual
  • in turn, be able to relate this to nature.
  • 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
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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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  • truth, of the genuine nature, of the Mystery of Golgotha. What St Paul was able to relate out of
  • where, as I related yesterday, there was still a nature-based economy. Central European
  • inborn faculties of such a nature that they were able to come to this instinctive perception. Out
  • dispute it. When the conflict over the nature of the Last Supper arose in the Middle Ages the
  • whole human nature during the ancient oriental culture. Those who worked out of the Mysteries
  • -for human life in general that goes over and beyond the immediate elementary affairs of nature
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • anything to say about the real nature of man.
  • animal-element in man appears in a modified form, the extent to which the animal-nature in man
  • learn of nature, the less we understand of ourselves, the less we understand of the human
  • feel what his real nature is. While on the one hand we have more and more demands of a practical
  • being's own nature. Such a discrepancy in human experience would have been quite impossible in
  • When one no longer strives to fathom one's nature as a human being and to fashion the social
  • structure in such a way that this human nature can be at home in it; and when one strives,
  • could easily be added. Thus we see on all sides how man has lost insight into the true nature of
  • the limitations of natural science and directs his soul's gaze upon its own nature. He will have
  • nature that, during the period of earth-existence, they cannot emerge fully. These states of
  • its inner nature, grows beyond what I can be as earthly man. As earthly man I am forced, in a
  • of course, symbolically — the human being will ask: 'Who can decipher for me my nature as a
• Title: Abbreviated Title: Lecture I:
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  • significance for the inner nature of things as eating is for the continuing
  • they are eaten has nothing at all to do with their inner nature. Just as
• Title: Talk To Young People:
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  • perfectly but as they look out at nature, their distinct feeling is,
  • for nature, we should develop the most elementary forces within
  • remember the powerful claims for nature and the natural order, for
  • helped them develop a really joyful enthusiasm for nature. Actually,
  • not living in the three dimensions revealed by the threefold nature
  • nature to tell ourselves over and over to wake up, otherwise all the
  • in our time and how nature with its flaming color speaks to us of the
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • The nature of the
  • their inner nature, but must be content with the outer fact. Very
  • significance for the various kingdoms of nature, — for instance,
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • took pains to understand Nature around them. And so we can say that
  • according to the saga, a threefold divine nature flowed into man. It
  • must be something of a soul-nature that the Gods have laid within
  • that in the human soul a threefold nature lives, that the Gods have
  • germinated in their inner soul nature, that filled it through and
  • was direct experience. This soul nature was destined to be radically
  • by those who, through their whole nature and being, have not been
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • it in direct connection with a consideration of the nature of man. We
  • inner etheric nature, and founds a Jesus-ology, a science of Jesus;
  • b) has little interest in the direct connection of man's inner nature
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • before we are born and belongs to the forming forces of our nature.
  • there people have not a genuine consciousness of the living nature of
  • again, but in their feeling, in their inner nature, they preserved a
  • inwardly alive. They want to keep it of a Moon-nature, cut off from
  • is who tells us how the earth has originated, the nature of the human
  • indicates, how it is connected with the Christ-nature and the
  • Jahve-nature. It is a continuous revelation of the Christ to allot
  • thinking: In all that takes place there is something of the nature of
  • They did not yet feel the deeper nature of these teachings, but what
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • connected only with this inner nature.
  • and willing of ours to our inner nature.
  • the inner nature — as he calls them: all higher
  • nature of that which he must undergo during the Earth-evolution? I
  • conceiving and thinking in the right way with human nature. This they
  • which live in our inner nature. If he were not to shut us off like
  • external through our inner nature. That has been destroyed for us
  • through those Luciferic spirits who have an archangel nature and who
  • sun-nature into the evolution of mankind. This cosmic Sun-nature came
  • with the Sun-nature outside the earth realm, and what the cosmos is
  • here again we encounter a fact of such a nature that it is
  • breaking in pieces. And so it is with the whole of outer nature.
  • from the concept of ‘inanimate nature’
  • to the concept of ‘Nature that has
  • to grasp this actively, and look upon Nature as a corpse, then we
  • there, my dear friends, a way open: how the cosmic, the sun-nature
  • comes again into our whole human race, how again the sun-nature, lost
  • head&'s inner nature, one might say, is hidden. If
  • lower nature — disregarding the intellect -solely
  • instincts that live in his lower nature, for manifesting himself in
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• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • nature; real processes are going on which are dependent on the
  • soul from his bodily nature, to adapt himself to the new
  • determines the essential nature of earth existence, that a 'red' is
  • one really gets the truly living idea that the human soul nature is
  • Nature. I say 'the tragedy of the world of
  • nature.’™ We really take from a whole world,
  • human soul that is really sensitive to nature: that there, in the
  • background of Nature, lies something which she must continually
  • submit to; namely, that man contests Nature, who will give all to
  • And now consider with full human feeling this gainsaying of Nature,
  • Nature how something is taken away from her. And it is taken away
  • the thought that he wants to have for himself what Nature wishes to
  • Nature when she says: Protect myself as I will, world evolution has
  • been turned away from everything of a sense nature. One could feel
  • thee) the whole mystery of Nature, who wants to protect herself from
  • home.’ She, Nature, would like to do with all her objects
  • shares in the tragedy of Nature.
  • thou must think of me eternally); he must think of Nature forever,
  • representative of the whole of Nature — every
  • Again as the representative of the whole of Nature.
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• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • be sure, the lower sense are more of a chemical nature, but
  • ). This physical nature of the sense-organs can be
  • happenings, but mixes his nature into them.
  • the Sun. The thought nature, as we men can grasp it, comes from the
• Title: World Downfall and Resurrection
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  • more of the nature of inspiration, removed altogether from the
  • teaching founded upon the nature of the Father God. When we
  • man are of the nature of the forces of the Earth. This is not
  • colder zones. The bodily nature and the forces working in the
  • On the Division of Nature. He himself no longer
  • put it in these words: In Nature, in the created world around
  • him, man gazed upon the region of the Father God. Behind Nature
  • in nature; and in the succession of the generations, in the
  • namely the Nature Spirits. The minds of men during the first
  • obliged to wage perpetual warfare against the Nature Spirits
  • distinguish him from the Nature Spirits. What these men of old
  • combined with the kingdom of Nature. It was from this
  • Nature Gods are working in Nature but at a certain stage they
  • Nature Spirits, nor from the Father God who worked creatively
  • Nature Spirits, but from the Son, from the Logos whom the
  • knowledge derived by the ancients from Nature, but in the
  • things of Nature; now they have been released and are whirling
  • longer be derived from the source of Nature. The question now
  • is to say, as the Earth is Nature. I have reminded you many
  • Nature. But the ruins of antiquity are forever with us. They
• Title: Lecture: Philosophy and Anthroposophy
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  • spiritual science of this nature is usually held by accepted philosophy to
  • erred into false tracks, fails to perceive that the nature of its own
  • rudderless ship on the waves of life. A drifting of this nature produces,
  • outer circumstances of life. Though we are often unconscious of its nature,
  • until we have experienced their true nature.
  • cognitive value. We must not shrink from really experiencing their nature;
  • of Nature. With genuine Natural Science this ideal is justifiable. It may
  • coincide with knowledge of Nature. This insight can prove a turning point
  • belief that actual reality, or something in the nature of unity with the
  • cognitional method of this nature can be called anthroposophical, and the
  • and be subject to transformation. Many an erroneous view of its true nature
  • direction had been of a precursory nature only. The way and the manner in
  • being dualistic in nature, as many imagine, it is pure Monism. It sees the
  • of this nature. The fundamental conceptions, which, with St. Thomas Aquinas
  • Nature herself, instead of exercising the faculty of observation, it was
  • error without going deeply into the nature of his philosophy and its
  • and the subjective nature of apprehension. All this has resulted from the
  • the nature of form by dividing the universal into three kinds. The universal,
  • nature. The philosophers, accordingly, differentiated the universal that
  • everything that confronts us in the nature of higher reality — far
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• Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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  • the educator. Of course what I shall have to say about the nature of the
  • should be drawn: the teacher must really have a deep feeling for the nature
  • nature but rather develop his individuality, etc. You know that our art of
  • nature, that it should be built up in the widest sense on a knowledge of
  • nature of the growing child. If we as teachers were able to engage
  • interest comes from the intrinsic nature of knowledge that is being gained
  • thing to speak tragically (but out of the nature of the thing itself) and
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • of our human nature are of course not subject to uniform development but
  • different way in the female. The nature of this phenomenon in the female
  • from the world outside of man, from the observation of nature and its
  • bodily nature and not merely on his soul — with this you
  • what is coming to meet it from within in the nature of up-building forces.
  • for the sake of man's human nature — that is
  • repelled from man's inner nature by the musical element. The teachers in
  • develop their forms from these, then you have something that man's nature
  • really wills, something related to the being and becoming in human nature.
  • such a fashioning of the teacher's nature, its outer manifestation would
  • to whom nature reveals her secrets feels a hunger for art.
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • outside us have a pronounced visual nature and a subtle sound nature that
  • from within us towards the surface, has a pronounced sound nature and a
  • subtle colour nature in its various sounds, that comes to expression more
  • entirely of a soul nature, Modern man, especially since the middle of the
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • SPIRITUAL NATURE OF THE DEVELOPING HUMAN BEING.
  • through. Equally, everything in language which is of a musical nature, for
  • they are of the order of the soul. Outside, in nature, we have to deal with
  • nature. It must be admitted that embryological science is rather
  • limb nature of man, only that which is not of 'head nature'; because the
  • one's rules for life out of the nature of life. For example, if a student
• 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
  • said about the forces of man's normal nature, man's nature as it appears in
  • nature of will, is subsensible.
  • nature every time that determines what you do. And it is ideal if the
  • although certain forces appear to be of a spiritual-soul nature, they also
  • come to expression in our bodily nature. For the capacity is terribly
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • what is of an imaginative nature. More and more, people sought
  • nature builds up the human countenance — making every
  • emphasizing asymmetry, that is, in containing something of a soul nature
  • “Is that in accordance with nature, is there something
  • like that in nature?” And if someone finds that nothing of
  • the sort exists in nature, he then considers what art portrays as having
  • In this respect, we cannot keep up with nature, after all. Whatever is
  • addition to nature. It represents something new placed into this world.
  • that.” It lies in the nature of the modern human being that
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • attained and what they experienced out of their inherent nature
  • the external bodily nature than was the case in subsequent
  • soul-spiritual nature. The spiritual resulted for human beings
  • soul was poured, as it were, into the bodily nature. It had
  • freed itself from the bodily nature to some extent in Greece,
  • but the soul-spiritual held the bodily nature in balance
  • from historical events to Raphael's inner nature.
  • Since everything in regard to Raphael's nature proceeds so
  • Having thus considered Raphael's inner nature, let us turn to
  • inner nature. This was quite especially the case in Rome, where
  • kingdoms of nature. With the human being we have, in spiritual
  • nature.
  • our innermost nature was already there, only later to unite
  • nature in viewing the
  • spring-like in nature.
  • signature more strongly on what had developed on the soil of
  • imperfect in Giotto's pictures, in bringing the inner nature of
  • humanity, namely, that life and nature make no leaps. However,
  • in many respects life and nature make leaps all the time. We
  • whose nature it is to advance. Thus, certainty and hope arise
  • Maximum number of matches per file exceeded.
• Title: Leonardo's Spiritual Stature: Lecture
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  • colours the inherent nature of each soul, indeed the very
  • only with nature and itself, one says to oneself: a tremendous
  • secrets of Nature in an original manner by means of drawing
  • nature to what is still to be seen today of the “Last
  • manifests itself with its secrets in Nature.
  • Dover Publications edition, 2005.] Here the essential nature of
  • to the inner secrets of Nature.
  • in his work for the truth of Nature, Leonardo worked with a
  • one's way into the inner, self-sufficient nature of one's own
  • we sense that the artist created as Nature does, in standing
  • within the spirit of Nature, feeling himself inwardly connected
  • with the spirit of Nature.
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • essential nature of the fairy tale itself is destroyed through
  • the Human Race. It lies in the nature of what is magical in
  • nature of fairy tales, I would have to hold many lectures.
  • occurrences of Nature experienced by the human being are
  • experience of a quite vague and indefinite nature may lie
  • in comparing its ability with what external Nature can do, in
  • transforming one thing into another. Nature is
  • spirit of Nature. But at deeper levels of soul experience, the
  • a human being, he was, however, actually of the nature of tree
  • generally-human nature, accompanying human beings at
  • in regard to the forces of Nature it helplessly faces and
  • respect the victor once again over the forces of Nature.
  • confronted by the “giant” forces of Nature
  • human soul against the forces of Nature — first
  • most profound in human nature or have no sense for what is so
  • to human nature. After an intellectual culture had
• Title: A Mongolian Legend
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  • vicinity. This power will begin to permeate the current nature
  • spiritual nature in external objects. What has become merely
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • proclaimed and of a tone-setting nature in the cultural life of
  • portrayal, between the humans walking around and the nature of
  • impulses. Everything of a political or external nature
  • passionate yearning for a woman of a broad spiritual nature.
• Title: Imperialism: Lecture 1
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  • nature of ancient times is that no distinction was made between the
  • somewhat disrespectfully, were beings of a divine nature. For it was
• Title: Imperialism: Lecture 2
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  • life, fully conscious of the illusionary nature of what was formerly
  • is necessary to admit. If we do realize all that, then human nature
  • nature of the times. You know that in the middle of the nineteenth
• Title: Imperialism: Lecture 3
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  • threefold nature. It is just those whose favorable economic position
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • inorganic nature you necessarily come to linking thoughts, to a
  • theory about lifeless, inorganic nature. This system of
  • phenomena in nature, in order to understand it. You would want
  • inorganic nature. What you have appropriated as a system of
  • thought derived from lifeless nature, you simply apply to
  • organic nature. This is what is usually understood today, as
  • it on to life-filled phenomena in nature. By comparison, just
  • from lifeless nature, concepts which are applied through habits,
  • empirically explored facts of nature.
  • conception of nature. Anthroposophy stands on the basis of a
  • phenomenological concept of nature. In a certain way this
  • nature: ‘Goethe is the Copernicus and Kepler of organic natural
  • nature on which so much of the 19th Century had been
  • mathematized nature, in the nature of building mathematical
  • (Nature's Investigator's Club — Wikepedia: August J G Batsch).
  • nature, it didn't bring one to a whole. — One can imagine
  • overall view of nature. Schiller found this unsatisfactory and
  • observations of nature. Thus, he began with a few lines —
  • plant. That realization was, as it were, the task of nature, and
  • the phenomena. One would speak in a specific way about nature.
  • Maximum number of matches per file exceeded.
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • directly referred to as possessing a scientific nature but
  • thoughts and imaginative nature from within himself and find a
  • and knowledge, between spirit and nature? To a certain extent
  • said: “Nature is Spirit in its dissimilarity,”
  • we see how the threefold nature of the philosophic world view
  • on an understanding of a mathematical nature. Time was short to
  • the understanding of nature. So it happened that certain
  • bridge between nature and the spiritual. For us it has at the
  • other side of Nature”, as Hegel wanted it, but that it
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • the childish nature is again conditioned by everything which
  • in the bodily nature and activates the expression of the human
  • nature. Thus, you can say the following. Just as for instance
  • of a soul-spiritual nature we give the child must also contain
  • childish nature into what is understood as the syllabus and
  • developing childish nature itself. The effort has been made to
  • receives a kind of powerful verse which echoes with his own nature,
  • the human nature of the child. It just needs our own effort to
  • bring our basic natures to it!’ — This bridge between
  • continue this way and try to find forms of a particular nature,
  • nature and in life being meaningful. This is more important
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • understanding the phenomena of human life and human nature as
  • grandiose way to outer sense perceptible nature and its laws.
  • institutions because Anthroposophy's nature involves flexible
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • in objects of nature, the examination of facts of nature which
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • is for instance about human beings relating to nature or to the
  • physical nature of the human being. In these cases, one has at
  • “Germanic” nature could be documented, whereby the
  • should be clear about one thing. With nature observation the
  • contrast, by opposing external nature, mankind has living
  • that he, within the nature of the consonants, imitate the outer
  • objective re-living of outer nature. It is the re-living of
  • notice you can experience the nature of the consonants and
  • their bodily nature, and how speech absorbs the musical
  • phonetically relating what he perceived out in nature, into the
• Title: First Class, Vol. I: Lesson 1
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  • Nature, although it glows to us as grand and powerful in tone
  • grandeur and greatness and power of nature. And the question
  • greatness and the sublimity of nature is, at first, spiritual
  • earthly civilization, and are implanted in his nature by that
  • course say that. We must first comprehend the nature and the
• Title: First Class, Vol. I: Lesson 3
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  • lower nature. And here works most strongly what I previously
  • and what he is therefore capable of. Man's lower nature appears
  • force of nature, as you are to the movement of your limbs, also
• Title: First Class, Vol. I: Lesson 4
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  • in us, what we ascribe to lower human nature, and which also
• Title: First Class, Vol. I: Lesson 5
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  • nature. And we feel a deep chasm between our human nature and
  • the expansive nature around us.
  • when we look within ourselves, concerning an external nature
  • nature. We must stop saying to ourselves: Out there is nature,
  • external objects take on something foreign to their nature.
  • of the abyss which exists between himself and nature: something
  • age: Nature must appear as divine, and the human must be a
  • magical being. What does it mean, that nature must be able to
  • Nature must be able to appear as divine. The way it appears to
  • nature. It only appears to lack divinity. At most in dreams do
  • we see a relationship between nature and the inner life of man.
  • content to certain dreams. Dreams pull nature into the
  • must see how the awakened consciousness presents nature.
  • in nature, my dear friends, we have a relationship of the human
  • when he is approaching the spiritual - related to nature.
  • own nature and we live and act in it. Cold is foreign to us and
  • and recognize the spiritual nature of warmth - and we feel it
  • Threshold: nature, which was previously quietly outside us and
  • speak to us morally. Nature appears in the sun as a tempter.
  • aware of the true nature of thinking. Therefore we should
• Title: First Class, Vol. I: Lesson 6
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  • gets to know the world by observing the kingdoms of nature
  • of nature in the outside world. But as you know, my dear
  • friends, behind the kingdoms of nature we have what is called
  • them as we speak of the other beings of the nature-kingdoms,
  • toward the kingdoms of nature when we feel that we belong to
  • because we stand alone and the kingdoms of nature are beyond
  • its true elemental nature, does not make us human, it makes us
  • the danger exists that we sink into animal nature. And when we
  • have a dream-like nature, as I have often explained, our
  • will feel the vegetative nature of the life of feeling. And
  • aware of his relationship to the kingdoms of nature. Therefore,
  • animal nature, he seems like some kind of animal - at least in
  • kingdoms of nature if he wishes to be knowledgeable. How he
  • How he must be aware of his own plant nature and therewith the
  • his own mineral nature, his own stone nature, by virtue of his
  • kinship with the air-element, and therewith the nature of the
  • That has been the nature of all Mystery Schools, that in them
  • world. It must also remain the nature of the Mystery Schools.
  • nature and intentions of this spiritual school.
• Title: First Class, Vol. I: Lesson 8
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  • made with my signature. I'm not going to do that - despite it
  • world, in the kingdoms of nature, see the colors and the
  • star, cloud on cloud, creatures of the kingdoms of nature which
  • feel this threefold nature above all when we observe
• Title: First Class, Vol. I: Lesson 9
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  • here we have a most important secret of human nature.
• Title: First Class, Vol. II: Lesson 11
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  • school of a completely different nature before she discovered
  • often been described as the threefold human nature: the
  • human nature — this I — has a relation to the
  • the rhythm of breathing which by its very nature reveals that
• Title: First Class, Vol. II: Lesson 12
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  • It's a question of becoming enlightened concerning the true nature
  • hierarchies and not with external nature. For what we can call
  • our I in external nature is only the distant echo of the I. The
• Title: First Class, Vol. II: Lesson 14
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  • we associate with the beings of the three nature kingdoms and
• Title: First Class, Vol. II: Lesson 15
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  • kingdoms of nature, much of what is derived from them being
  • be found in all the kingdoms of nature; that it cannot be
  • of nature here in the world of the senses.
  • standing among the three kingdoms of nature. We must also
  • kingdoms of nature. Just as we must learn to be physical
  • of nature. We belong to the three kingdoms of nature with our
  • etheric-physical nature. We belong to the three kingdoms of
  • three kingdoms of nature and to let them flow through us, to
  • kingdoms of nature.
  • three kingdoms of nature. And we learn as truly human to feel
  • so that we can stand in the realm of nature, but also in the
  • reality: from the side of nature and from the side of the
• Title: First Class, Vol. II: Lesson 16
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  • belonging to the kingdoms of nature. We observe the glorious
  • find there what the inner nature of your being is. So you
  • nature of warmth resound from the choir-like words of the
• Title: First Class, Vol. II: Lesson 17
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  • the true nature of the rainbow. All the thoughts thought by
• Title: First Class, Vol. II: Lesson 18
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  • objectively pays attention to all the beings and events in nature
  • Something. And we call the Nothings the kingdoms of nature. That
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • grows and exists and lives around us in the kingdoms of nature.
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • then the third beast — created in its ghostly nature by
  • Guiding nature of your spirit.
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • nature [Scheineswesen] that cannot bear our true Self; but how
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • of all the kingdoms of nature and all the kingdoms of spirit to
  • path to world-knowledge. Thus, all the Beings of nature and of
  • which show the true nature of his present willing, feeling and
  • solid consistency — the nature of plants on earth —
  • Just as in all of nature a balance between light and darkness
  • behind us the gleaming colorful kingdoms of nature, to which we
  • wondrous sensory nature, nor is it what leads us to
  • we must learn to feel that our bodily nature — for it is
  • everything is of a fluid nature. Our own formative forces are
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • enough, from all the kingdoms of nature and the hierarchies of
  • of nature, what on and from the earth lives and moves, what
  • look up to the heavenly heights; that to grasp the nature of
  • an idea of the nature of will we should look to the world's
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • him from all the kingdoms of nature and from all the spiritual
  • being, the world in its true spiritual nature. They resound
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • development of the modern nature of machines, actually created
  • comfortable but inaccurate claims that Nature makes no jumps,
  • research, so suitable at penetrating the phenomena of nature,
  • about nature and the world as such. Humanity lost the belief
  • be recognised in its true nature if you have the ability to see
  • the purely objective, non-human nature and within human life
  • circulation of money, the nature of capital, possession, the
  • nature of land and grounds and so on has developed something
  • from the nature of goods. People must realise — and here
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • you continue, like the researcher in nature, objectively
  • everything which the human being brings out of nature as his
  • beings to a particular part of nature. Here one needs to really
  • and their consumption of nature, the measure of the work
  • processes at the beginning of the relation of people to nature,
  • of nature into consumables for the community, all these
  • achieved as it has been up to now, of nature, human labour and
  • capital. In a most chaotic way nature, human labour and capital
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • nature of the thing, the necessity for a free spiritual life
  • imagine are ingredients from nature, but he does not become a
  • Just like the circulation of goods stand opposite nature
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • misunderstood conception that nature makes no leaps in a
  • personality, experiencing human nature within, actually makes
  • social nature of current humanity.
  • is the nature of what is alive; that is also what the nature of
  • non-military. What has to be uniform through its very nature,
  • supported by more signatures in Germany than the one-time
  • that over a hundred signatures for this appeal in Germany and
  • up to yesterday over seventy signatures out of German-Austria
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • nature of development it must prepare the form of the social
  • soul of those people touched in their real nature by the modern
  • of force such words had on the proletarian natured soul.
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • Based on the nature of these things, the Proletarian
  • beings and nature, they remain stuck for this reason within a
  • essence of economic- and human nature, with which the science
  • nature will as much admit that the social organism within the
  • in the foundations of nature. Within certain boundaries, such
  • nature be shifted a bit; yet these natural foundations
  • working wages and the nature of goods, this relationship
• Title: Lecture: Richard Wagner and Mysticism
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  • this the very thing that helps him to understand its nature? And will
  • blindly among the secrets of Nature with vague feelings, and Mysticism
  • the nature of Mysticism. In the first centuries of Christendom the
  • again we find Mystics describing the nature and mode of their
  • Beethoven): “The primal organs of creation and of nature are
  • And now let us briefly consider the nature of the Mysteries. What were
  • place in human nature in the course of the development of art?’ Man's
  • in human nature is in reality one and undivided but has been separated
  • insight into the mysteries of human nature. Herein he felt his call.
  • A way into the inner depths of human nature was thus opened up
  • expression to the higher nature of the human being that he could not
  • intimate relationship with Nature, with stone, plant and animal.
  • Nature around them; the rippling brooks were not inarticulate but the
  • actual expression of Nature's wisdom. Wisdom streamed into the men of
  • kind of consciousness he has to-day. He was shut off from outer Nature
  • connection with Nature, wisdom is uniform among them, for they live
  • human Ego. The universal Wisdom, once bestowed by Nature herself now
  • instruments verily as if they were the primal organs of Nature.
  •  And what my name and nature”
  • Amfortas-mystery portrays how human nature in the course of evolution
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • evolution of man. The nature of this Being, how He had worked before
  • Naturally one could not have spoken to such men of outer Nature in the
  • sense in which we speak of Nature to-day. In their schools they spoke
  • of a spiritual world, and Nature — generally regarded nowadays as
  • human being to a lifeless nature. But Iamblichus would have
  • the dogma of the One Divine Nature or of the Two Divine Natures
  • every phenomenon of Nature. Julian the Apostate had heard from pupils
  • priests might determine the nature of the demon possessing him. And
  • In very creatures of nature they see the Divine-Spiritual. This is
  • Nature, in animal and in plant. Let no man be so sinful as to believe
• Title: Community Building
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  • an external testimonial of its essential nature. But in the
  • The nature of life is such that, when a number of persons must
  • decades, that very much in the nature of a common experience of
  • nature of man, for the reason that our life must become more
  • I mean to say, whose nature seems to our feeling similar to
  • mean to say, we have a form of community which nature herself
  • nature of the human being at a time when the child's ether body
  • political agitation and also for their folk-nature through the
  • nature, something that goes beyond language. And this is sensed
  • evokes, simply through its own nature, the community feeling.
  • nature. But the basis for community-building can be of a
  • language and of memory in relation to the nature of
  • degree into a human community by reason simply of the nature of
  • through the summons of nature. From the second we awake into
  • through the external nature, there is an awaking at a higher
  • nature of the other. The individual persons awake to one
• Title: Community Building
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  • external nature, including that of the other human being. There
  • particular nature of this Society, in which everyone should
  • An understanding of the nature of religious
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • universe in which the cloud revealed its essential nature
  • of nature. He knew that power was also wielded by
  • aware of ‘forces of nature’; he felt himself
  • to be in communion with nature spirits. Today we may say
  • that everything that happens in nature follows the laws
  • of nature, and we are part of that nature. For the human
  • to say that everything that happened in nature outside
  • nature. We say the earth attracts the bodies that are on
  • nature. When we speak of nature we base ourselves on such
  • kingdom became part of human nature. In those far distant
  • this have for human nature? In the first place human
  • our thinking to luciferic nature, to the influence of
  • knowing that it is luciferic by nature.
  • by knowing that it is ahrimanic by nature. In future mere
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • element into a higher aspect of their human nature, with
  • to abstract concepts. That is where the spiritual nature
  • the peculiar nature of Asian culture unless you look at
  • attitude has its roots in the essential nature of Western
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • meaning. The awareness of the godlike nature of the ruler
  • the essential nature of such a second stage ruler we have
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • from the profound depths of human nature and coming to
  • cleverness of human animal nature, is coming to the fore
  • within animal nature. If you now take all the cleverness
  • relate to each other and to nature. It is doomed to die
  • relate to each other and to nature. It is doomed to die
  • whole of our essential human nature between our last
  • think of what we call the forces of nature today, of what
  • exists between nature as she actually is now and the
  • ‘nature’ in the spiritual world, if I may put
  • nature by making these things one's own on the basis of
  • that is felt is the 'eternal nature of the human being'.
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • nature of the world to its fullest extent.
  • the nature of the human heart. Of course, if doctors had
  • the wrong idea about the nature of the human heart that
  • threefold by nature and so is the human organism. The
  • us understand the essential nature of the human being. It
  • conflicts are due to the very nature of spiritual
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • view of nature that is generally taken today, a view that
  • present situation is such that the pathological nature of
  • nature of physical matter is thus found by following the
  • is impossible to know the true nature of gravity. People
  • explain that the essential nature of gravity is not
  • get to know the nature of the force that makes the chalk
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • understand nature in a way when we use the intellect to
  • nature. Yet we are in error if we think and believe some
  • the laws pertaining to it in that outer nature.
  • matter, its infrastructure and essential nature, in the
  • essential nature of matter in the outside world. To put
  • look for the nature of matter in the outside world and be
  • sensory perceptions we shall never discover the nature of
  • It is that the nature of matter, which materialism is
  • a clear, true picture of the nature of the world and the
  • shall find its laws. The essential nature of gravity is
  • different, at the real nature of things. Here in the
  • the nature of what is called 'Jesus' there. The point is
  • become the essential inner nature of the human being, it
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • of a language that arose from the depths of human nature.
  • possible to draw conclusions as to the nature of the
  • the nature of a person from the fact that his visiting
  • nature of the individual on an analysis of the name
  • is the real nature of the spirit towards whom human
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • shall base ourselves on facts relating to the nature of
  • will not take time at this point to consider the nature
  • impotence also formed part of oriental nature. This is
  • another culture to consider the true nature of the human
  • nature of those great minds and you will see that I am
  • spiritual nature of the human being. The spirit is
  • nature we experience immeasurably more than we are able
  • experienced in the depth of human nature — will
  • of the Middle is not materialistic by nature. We might
  • nature call it physical and spiritual, because
  • given them into the nature of the human being between
  • nature, a being the mind could entirely encompass, was
  • world, on animal nature. Darwin presented a magnificent
  • reality the West considers only animal nature, just as
  • beyond animal nature. That is as far as the West has got.
  • significant aspect of the signature of the present time.
  • with our understanding of the threefold nature of the
  • fail to grasp this and fail to perceive the true nature
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • in earlier wars — energies deriving from the particular nature of
  • nature. These forces are completely at odds with everything that came
  • the phenomena of nature. Today, people see only dry-as-dust, prosaic
  • which their minds perceived when they looked at the phenomena of nature.
  • They saw elemental in everything nature presented to them. Thus we may
  • may have been, some illumination was received as to the nature of those
  • This only concerns itself with forces that can be abstracted from nature
  • beings, just as the forces of nature are independent of human beings.
  • Perceived in the phenomena of nature in the past. Then, people would look
  • at the phenomena of nature and say: ‘Elemental spirits are at Work
  • soul came to an understanding with the phenomena Of nature, and the
  • perceived in the phenomena of nature in older times were luciferic by
  • nature; the spirits active in machines, in all products of technology,
  • are ahrimanic by nature. Human beings are thus surrounding themselves
  • into the situation to give human beings their bearings. The nature of
  • when it comes to perceiving the nature of the human being. Science mostly
  • include the human being. It is unable to perceive the nature of the human
  • nature of the human being.
  • beings can no longer get through to each other; that the nature of the
  • developed that embraced the true nature of the human being, and in the
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • aspects of human nature are such that we cannot consider
  • find that human nature as we know it today relates
  • is not yet fully developed but in its essential nature
  • The forces of the earth, the intrinsic nature of the
  • and its forces in developing our essential human nature,
  • the ego. With reference to human nature, therefore, the
  • Christ we are able to join our own essential nature to
  • what we need to develop our own nature and take it beyond
  • essential human nature, when we are able to see the way
  • essential nature of which I have already characterized
  • of the essential human nature, of human evolution and
  • Ahriman wants us to do the same. He wants human nature to
  • human nature — I am of course assuming that a time
• Title: Life Between Two Incarnations
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  • happening in this interim, we must first consider the nature of man.
  • which is apparently dead, mineral in nature, consists of the same
  • bodies and the nature of man. An external physical body, such as a
  • kingdom, the crown of human nature. We can catch sight of this fourth
  • being can pronounce this word in the soul to its soul, in whose nature
  • I-bearer, the fourth member in the human nature, makes man the first
  • daytime consciousness, in waking, do the four members of human nature
  • nature interpenetrate each other only when awake. When man sleeps, the
• Title: Problems of Our Time: Lecture I
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  • look, but we need only observe their transitory nature in the
  • of the kingdoms of nature was essentially different. In earlier
  • kingdoms of nature, so also, we alter our relation to the three
  • important fact, piercing deeply' into human nature, if they
  • moderns proudly exhibit as our “laws of nature” are
  • abstract “laws of nature,” because the Beings of
  • could be perceived through the bodily nature. That will not be
  • Nature,” which man has also carried over as laws
• Title: Problems of Our Time: Lecture II
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  • nature — what is it all? It is Maya! What then is
  • Nature.
  • another. I spoke at Stuttgart on the artificial nature of our
  • contradictions will let loose in human nature such instincts
• Title: Problems of Our Time: Lecture III
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  • changes in the depths of human nature, and it is one of the
  • “broken” natures to be met with, natures unfitted
  • such depths in human nature that, confronted with these depths,
  • nature, but we see it more and more definitely the further West
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • remarkably, have lately arisen from the depths of human nature,
  • Nature to accommodate herself to our prices; prices must be
  • subject to Nature-conditions. On the one side economic life is