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• Title: Memória e Amor
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  • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
  • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
• Title: Evil and Spiritual Science
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  • in the next lectures, where we shall speak of the “Moral
  • moral basis or another; but the deeper we plunge into ethical
  • principles and moral foundations, precisely this shows us that
  • human must set aside, who wants to appropriate moral principles
  • unselfish in the physical world, that is to say, moral.
  • physical life with its morality must necessarily place a second
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • of our moral qualities, such as pleasure and displeasure, pain and joy,
  • them. To speak of morality in the occult meaning, does not mean to preach
  • morality, but to establish it by facts pertaining to the higher worlds.
  • rightly said: It is easy to preach morals, but is difficult to establish
  • morals.
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • Processes of metamorphosis of the moral forces.
  • Processes of metamorphosis of the moral forces.
  • The causes of illness are indeed of a moral kind.
  • moral forces often lasts very long. Decadent peoples and races have
  • Since moral qualities appear
  • by living morally, but for the health of the next generations.
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • the etheric body of our next life, that is to say, the lasting moral
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • thought. Think of a morally degenerate and of a highly ethical man. The
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • on the one hand, the seizure of the human corporality by the spirits of the West and, on the
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • outwardly, morally, etc., in such a way that one could no longer have
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • the moral order. He only felt one thing to be clear.
  • that which comes through the Christ into the spatial-temporal is
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • we not see how beneath the spatial and temporal earth-existence the
  • veritably spread out? How we have a spatial, a temporal-spatial
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • set into the world as an ethical-moral being; for there is much we
• Title: World Downfall and Resurrection
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  • course, not from the natural but from the moral facts of human
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • and moral laws, can apply his power of judgment, can recognize out of
  • that time, for example, man would have found nothing about the moral in
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • pronounce certain moral principles; man then understands them. When he
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • applying this saying to temporal evolution, one would like to
  • prey to the powers he had spoken out against, morally and
  • given itself over to the moral-religious view of Christianity,
  • moral-religious impressions, Greek culture may be said to have
  • Thus, if we see the moral-religious impulse of Christianity as
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • as a hindrance, holding it back morally. Other moral
• Title: Imperialism: Lecture 1
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  • pastoral letter was written by a Central-European bishop —
  • perhaps he was an Archbishop. In that pastoral letter he more or less
  • thing which, as I said, appeared in a pastoral letter a few years
  • written in that pastoral letter is of course an impossibility for the
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • one of these lectures I had to discuss ethical and moral
  • life, which could bring about a certain ethical and moral
  • this lecture I want to indicate the ethical, moral education
• Title: First Class, Vol. I: Lesson 5
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  • which has nothing to do with morality. We don't ask the
  • minerals about morality, although it is of prime interest to
  • purely natural overheating of a room can give a kind of moral
  • see, light must, in a sense, have a moral effect. And we must
  • speak to us morally. Nature appears in the sun as a tempter.
  • dehumanizing force of darkness. Light and darkness become moral
  • forces which have moral power over us. And we humans must
  • Those are the experiences where the natural and the moral grow
• Title: First Class, Vol. I: Lesson 9
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  • measuring of the mere physical extends to the moral:
  • morality. Then as we ascend from water to air we feel that the
  • beings who are in the air are permeated with morality.
• Title: First Class, Vol. II: Lesson 13
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  • is – in respect to our moral-psychological comportment
• Title: First Class, Vol. II: Lesson 14
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  • if it wants to replace the temporal with the eternal, which
• Title: First Class, Vol. II: Lesson 16
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  • are active in the human body are moral forces, are
• Title: First Class, Vol. II: Lesson 17
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  • and reveals itself to be a moral element on the other side of the
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • Pastoral Medicine; in the afternoon at 3:30 p.m. the course for
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • morality. The air-element is no longer a mere exterior
  • are fire-powers, now wholly at the moral level.
  • I must be clear about it — but must be done orally,
  • except when exceptional circumstances make an oral
  • Pastoral Medicine will continue, then at 12 noon the course for
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • program for tomorrow is: again at 9.30 the Pastoral Medicine
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • 10.45 the Theology course; at five o'clock the Pastoral
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • about customs, morality, art, religion, even about science
  • thought. Why have art, customs, morality, religion and the
  • about developmental possibilities in the spatial and temporal
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • people mentioned legally and morally, who are loving and full
  • in relation to the religious and moral life, into mere
  • science, morality, religion, art. This gives a superstructure
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • at the example of such questions raised in the doctoral
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • various moral, religious deliverances, emerging from those, up
• Title: Community Building
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  • humanity — the moral and religious, the scientific, and
  • of the pastorale, there was within them most of all the impulse
• Title: Community Building
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  • fact that a certain moral atmosphere is created in them —
  • higher worlds. This moral basis is a matter of necessity for a
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • only power that can lead to human freedom. Moral impulses
  • moral, ethical terms. We must learn how human life is
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • ago a Roman Catholic bishop addressed a pastoral to his
  • is really true that very recently a pastoral referred to
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • that is moral. If the thoughts expressed in those lines
  • conception, once again becomes the effective moral
  • myself referring again and again to the pastoral issued
  • universe than a god. That is what it says in a pastoral
  • pastorals. Now you may ask me if that is consistent with
  • liar, a murderer is a moral person only if he can be
  • fully himself and is an immoral person if he does not
  • someone trying to act morally, as it were. People merely
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • human organism. In that case we cannot say morality,
  • if morality, religious life and intelligent thought are
  • are now running to be given a sound moral basis by the
  • anthroposophical movement here in Stuttgart, the moral
  • moralize. Just for once, however, I really must discuss
  • must do his share to ensure that the moral foundation
  • to nurture the spirit. It means that above all the moral
  • lips morally speaking, full of inner self
  • question of morally licking our lips as we say that we
  • moralize, to preach at you. The intention has been to
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • human beings have lost their moral fibre today.
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • mystical heights for moral uplift will not understand this language. The
• Title: Problems of Our Time: Lecture II
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  • conceptions of art, religion, custom, science, law, morality,
  • everything else — morality, law, religion and so forth
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • life of men. People have talked in abstractions about morality,