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• Title: Memória e Amor
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  • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
  • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
  • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
  • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
  • 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.
  • Estudem a criança até a troca de dentes. Notarão como o poder da lembrança, da memória, gradualmente se desdobra. Inicialmente, é bastante elementar. A criança possui certa memória, mas ela se torna uma força independente apenas no momento de troca da dentição, estando completa em seu desenvolvimento quando a criança está madura para a escola. Só a partir daí que podemos começar a edificar a memória. Antes disso, ao enfatizarmos a memória, tornamos a criança rígida e criamos uma condição de alma esclerótica para sua vida posterior. Quando lidamos com crianças antes da troca de dentes, trata-se de receberem as impressões do presente da maneira correta. É entre a troca da dentição e a puberdade que podemos empreender a edificação da memória.
  • 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?
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
• Title: Evil and Spiritual Science
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  • particular way: Spiritual Science does not only open that
  • to take part in the spiritual: this entity he called Ri.
  • permits the bodily to take part in everything through which is
  • Ki. And from the particular juxtaposition of Ri and Ki
  • mankind is partly made of Ri and of Ki. But, because the human
  • He saw in the world around him, part evil, part human
  • characteristics of human nature in particular: Hermann
  • of education. In particular he drew attention to the fact that
  • for it to create its own adversary. Now through taking part in
  • life, but take part in the adversary, evil and wickedness have
  • one really follows this path, in order to become a participant
  • soul-spiritual from the bodily and takes part in the spiritual
  • animal world shows us also, that apart from humanity other
  • Then he has the parts in his hand,
  • parts for a few centuries. But ever more and more one will
  • not stop at parts alone, but must see the spiritual bond above
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • the hidden beings, looks upon man in such a way that the visible part
  • The second part or member
  • body. We may therefore say: in the upper parts of man's being, the etheric
  • form in the lower parts. A blind-born person considers the description
  • the elementary part of occultism. To-day it is not possible to teach
  • The third member or part
  • as it appears to us as the soul-part of man. The astral body is designated
  • in the child during his seventh year, for a part of the etheric body
  • body. Something similar takes place when a part of the body “falls
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • as man is a spiritual being, he participates in the spiritual world.
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • of the departed in the form of pictures. This process lasts for about
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • including the mineral parts of plants, animals and men, is a negative,
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • parts: as physical, etheric body, astral body, and Ego. The causal body
  • physicians in particular, were still clairvoyant and they could therefore
  • What thus streamed into us is the spiritual counterpart of the feeling
  • at home and soul master only in the fourth part of his being, in his
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • upon the astral body there is in every human soul a part still filled
  • by lower instincts and passions, and a part spiritually elaborated by
  • elaborated his astral body. That part of the astral body which has been
  • body is in part man's own work, in so far as it is the result of former deeds,
  • but in part it is also the work of other higher Beings who were active when the
  • The part of the physical body over which the human being gained control,
  • or less larger part coming from the astral body, the greatest part coming
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • occult inner training, particularly with the difference between the
  • was quite different from those which followed. Particularly in the earlier
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • course of development. But the ape-like forms have partly degenerated
  • the earth with all its forces, with its whole aura, or its astral part.
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • development, its present state may be changed by training, particularly by a
  • Every epoch has its particular
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • several things were mentioned which, particularly at the present
  • approach which was then particularly developed, and that it was not the ideas in history that
  • particular phenomenon, which must only be properly evaluated, it was possible to become aware of
  • Greek, who was naturally at home in the particular soul-constitution of the Greek peoples which
  • quiet note, for much of Greek culture was still alive in him. It develops then with particular
  • a particular culture, or the first hints of it, was being prepared alongside that which lived on
  • it that had meanwhile entered in to European civilization since Plato, particularly through the
  • battles of which I spoke, in part, in my lectures on the limits to a knowledge of
  • Mill, from the Western culture which is particularly suited for the economic life.
  • penetration into the depths of the spiritual world, will be of particular importance, and in
  • who is initiated into it? And it is, indeed, just this that, particularly today and in the most
  • particular thinking for this. This has developed in the culture of the West from letting thoughts
  • which for the most part, and in addition to what has come to us from the neutral states, has
  • Our German friends have departed but it is not a
  • have come here, for the most part from all possible regions of the non-German world — and
  • above-mentioned invisible part of every fact, and thus the history writer must add this to
  • "Apart from the fact that history, like every scientific activity, serves
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • course of human evolution developed some particular quality, just as now it is that of
  • individuality. These characteristics are impressed into human evolution through the particular
  • comes to expression particularly strongly in the broad masses of the proletariat which has come
  • it touches the social question, in the first part of my
  • the areas stretching towards the East, to those parts of Europe which begin to take on the
  • deceptive that beings other than human beings are incorporated in human form, in a part of the
  • particular attraction to what, in a sense, are the elemental forces of the earth; that have an
  • how, in any particular place, colonization could be carried out in accordance with the conditions
  • has a particular tendency to breed a certain superficial, untruthful element, and the third type
  • development are prematurely here an the earth and who, therefore, attract particular followers or
  • three kinds of forces, of beings at this particular stage of development, is encouraged by the
  • This is all the more subtle in the way it is so frequently found in people, particularly of the
  • which, however, is in fact a particularly subtle form of self-seeking, a particulary subtle
  • so frequently today, particularly in the East. And again, these three types of spiritual beings,
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • Eastern human beings, be it more or less consciously, by virtue of the particular
  • described yesterday, who are dispersed there, and who take leading positions, particularly in
  • in which Rome developed to particular splendour and in which the Roman Empire arose — were
  • chaotically with one another. It can truly be said that the Roman Empire and particularly the
  • Spain, over present-day France, and also over a part of Britain. These were Roman people who
  • diagram) and formed the Spanish, the French and also a part of the British population — is
  • And other things, too, were preserved apart from
  • Now, if other conditions are particularly
  • enabling them to incarnate into the human being. But particularly favourable for this incarnating
  • certainly, is not engaged here — only part of man's being is engaged through the
  • body and soul, and not the spirit, were particularly
  • soul in the way they are represented particularly in Darwin's descriptions and simply put an
  • consider body and soul; which outwardly did not use science for this but rather the external part
  • Europe. This means that in Central Europe the language is indeed not bound particularly strongly
  • the whole human being a certain tendency. It is particularly the case in human beings of the
  • attacks of the spirits of the West that asserted themselves in his will, that surged particularly
  • You see how in old age he turns, in Part Two of
  • cleft is nevertheless there. It is difficult to find a bridge between the style of Part One of
  • and the style of Part Two.
  • thereby particularly prepared for the coming to prominence of the one thing that is important for
  • Maximum number of matches per file exceeded.
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • there also has to be a balance. For this reason we must have an economic life that is one part of
  • not stop at Goethe but also share the development in which Goethe himself took part since 1832. I
  • in a particular place in my
  • side by side of the spirits of the West and the spirits of the East is particularly evident. I
  • the destruction of the economic life. In the eighteenth century that part was destroyed which
  • in himself? Americanism! For what he had in his style, in his thought-forms, apart from Goethe he
  • particularly like to emphasize this — confront these things? Well, we have listened to one
  • the first part of which was published in 1918. Return
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • which, since that time, have become particularly important. But if, from the many characteristics
  • — particularly not in Hegel — do we find a proper
  • from the fact that it is just in this time that we find the particular development and
  • It was a particular characteristic of oriental
  • ancient times in which the oriental rose to the attainment of wisdom, what was of particular
  • already in Greece but then particularly also in Rome, by which Central Europeans were beginning
  • based on nature-produce. The early part of the Middle Ages was, basically, short of money; and
  • developed, and with it a particular type of professional soldiery. All this came about because,
  • could no longer take part himself in distant campaigns of war. Thus this dialectical-legal
  • particularly among those who pride themselves on being practical, who, for example, go into
  • government department. Such `governing practicians', such 'practical men in government' —
  • how, for the ancient oriental, the relationships of the blood line were of very particular
  • counterpart of this maya element (Scheinhafte) in the world, what gave the human being
  • learn, particularly in this area, to identify with the aims that spiritual science can set here.
  • noticeable. One can say that it is particularly in this area that what sheds light in such a
  • This has been evident in many cases. But it would be particularly damaging if this strange kind
  • fatal if what I refer to here as inner opposition were, particularly in the sphere of practical
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • of an intellectual development. This was particularly so in the Romans. And one can therefore say
  • particular characteristic of the ancient oriental peoples and existed essentially in its last
  • of the soul there arose in St Paul, through a particular enlightenment which came to him at a
  • particularly in Rome and which can be seen as the wave that prepared the later intellectuality
  • which extends over the greater part of Europe.
  • conflicts, and how these conflicts really form a great part of medieval history. But one must
  • the great Scholastics of the Middle Ages had sought to hold apart — a rational grasp of the
  • the modern age arose. And we see this mutual interlocking particularly in the first half of the
  • part, people go on with life as though nothing were happening in the world at all. And thus, one
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • that ever since the Mystery of Golgotha, and particularly in recent centuries, all that can
  • able to develop. And we have already pointed out how the particular constitution of soul that is
  • youth of today has been depicted again and again, particularly by poets; and if people did not
  • humanity through modern scientific thought. But for the most part there is a terrible dishonesty
  • characteristics. Anyone who is able to view this impartially sees how the human being-today
  • child has it as a result of this or that particular experience in the spiritual world. People
  • This is merely the social counterpart of the
  • must be kept in view completely impartially. Almost every day at the moment spiritual science is,
• Title: Abbreviated Title: Lecture I:
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  • particular age and impelled towards particular people. So we are born into
  • there in a particular time appears diminished in the children and yet more
  • particular. Let us suppose that we become familiar with a movement such as
• Title: Talk To Young People:
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  • of them claim to be taking part in — but they, too, haven't had much
  • are to relate to other people — just so or so, one particular way or
  • used to it somehow) to be invited to take part in workshops and
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • aim is to find the way, to perceive rightly any particular point in
  • part of us. We could show this in diagrammatic form thus:
  • physical part, and that these processes become a kind of reflective
  • evolution, who transmuted this very central part of the Moon man to an
  • has evolved through the earth evolution in part, and the Moon and Sun
  • biologists, thinking themselves particularly advanced, say: As many
  • result would be a symbolical representation of an idea — part of
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • protected, as it were, from being partaken of by men who had already
  • particular, Greek philosophy that which was developed for instance as
  • part in imaginative form and which had been attenuated to concepts in
  • to include the Mystery of Golgotha? What is that? That is also a part
  • of what men have eaten in Paradise. It is a part of the Tree of the
  • has been preserved longer in Europe than in other parts of the earth.
  • the part of humanity that had life but not knowledge streamed in
  • these peoples gone to? We know that for the most part they have
  • call: Configuration and Speech, and in particular the faculty to see
  • original peoples. The greatest part of the original population is
  • Thus we can say that the part of mankind
  • has poured itself as bloodless knowledge over a part of the original
  • saying works on in this part of European history, how the destiny of
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • particularly in specially clear and aware moments of waking up, can
  • evolution which has entered through the partaking of the Tree of the
  • Tree of the Knowledge of Good and Evil. Had man not partaken of this
  • sleep; the part of our astral that lives during sleep outside the
  • the fact that we have partaken of the Tree of the Knowledge of Good
  • have shown in particular the share of Ahriman and Lucifer in our
  • streams to fall apart and not reckon with each other in the
  • it rejects the part of the Mystery of Golgotha that takes effect
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • whole human construction. It already takes part in our structure
  • breathing — though for the most part it is no
  • an unwillingness to take part in later phases of evolution. And
  • part of the Old Moon time. To be sure, they were obliged to descend
  • abstractions — has, indeed, partly done so,
  • desire to be expressed by Socrates merely to impart knowledge of the
  • component parts of the human being, which have in the Greek
  • the component parts of man into the cosmos. You can follow this in
  • the infinite. These columns and in particular the forms connected
  • particularly feel: If only these walls were not so tiresomely there
  • particular who came to him, he did all the things that are recorded
  • part with Aristotle, who sought to encompass the ancient wisdom
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • through, in as much as they take part in our earthly existence. They
  • notion that truth is imparted to him from two sides, that he attains
  • has therefore come to this dual partition and must experience it as a
  • own part what in that earlier time he did not share? What will be the
  • and the Moon-Picture. We ought to be able to hold them apart; the
  • the other the moon-view. To one who cannot hold them apart, they
  • and through the particular kind of union throughout the three years
  • Luciferic beings had taken part in the splitting off, but not in the
  • part of man, which is at the same time the seat of the world of lower
  • particular aims in the world. Let us suppose that this man belonged
  • world. The particular one-sided grey or black spiritual-scientists do
  • every man whilst he is alive here, all that is his dead part is
  • life it reverberates below in the sense perceptions. The dead part of
  • revelation is a communication from the departed.
  • with the departed. So we see how mediumism certainly formed a
  • movement, endless injury. For the important part about these things
  • particular impression on his fellow-men; if, however, he were to
  • leave out the first part, he would make a strong impression. It is
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • become different, and also that in the part of the earth lying round
  • departure of the Moon from the earth. You see from this that two
  • which lie hundreds of years apart in history are welded together in a
  • like physical orders. For that is a part of Maya-existence, of
  • — but he was of a quite particular kind, namely,
  • although the recitation was not particularly good, there actually lay
  • order to show us quite particularly how the correspondence is between
  • microcosmic mystery has in fact a macro-cosmic counterpart, and if
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • revealed with particular clearness, when we regard the whole course
  • through, he takes possession of the physical part of our senses,
  • this particular age mankind has reached the point of its evolution
  • part of our etheric body to which one directs the trained eye of the
  • otherwise one paints where there is nothing and leaves free the part
• Title: World Downfall and Resurrection
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  • only one part of the connection. The current of electricity
  • sections, particularly, echo the conceptions of antiquity for,
• Title: Lecture: Philosophy and Anthroposophy
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  • under particular conditions, in the course of the development of mankind,
  • wisdom. This, however, is only due to a particular form of dilettantism
  • from which we depart. Aristotle remains the representative philosopher for
  • particular feeling with regard to the perception of this primal being. He
  • Aristotelianism. It was a certain form of philosophy, in particular of
  • which, particularly in philosophy, had evolved from a very vague
  • repeatedly happens that the adherents and followers of some particular
  • particularly strong impulse in the direction given by the great
  • namely, the Bible. This was more particularly the case at the beginning of
  • It was Helmholtz in particular who laid this down in the crudest manner as
  • lambs for a part of his life, consists, strictly speaking, of nothing but
  • form, and we find this “wolf-form” not only in this particular
  • is always particular and single. Our thought moves altogether along
  • particular form of the concept is derived from the subject and its content
  • equidistant from one particular spot. No appeal to the senses is necessary
  • apart from matter, but by reason of its own activity fully and immediately
  • theory of cognition: “In pure thought a particular point is
  • Apart from this “I,” ordinary consciousness can know of nothing
  • Strictly logical thought is both the point of departure and the standard of
• 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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  • meaning of such a statement is not particularly clear to begin with;
  • the most part made itself dependent, dependent through and through, on the
  • have to admit that this is particularly true where the art of education is
  • would sooner take the students' part. For the direction things have taken
  • as to point to this as a particular advantage of our universities, that
  • cultivate this particular pedagogy, to have so to speak, an esoteric task
  • parts of the body, while in the head it reaches a maximum.
  • particularly fitted to accomplish more with the children entrusted to you.
  • thing in particular is of great importance, however, and that is that we
  • father of one of your pupils who likes you particularly may have sent you a
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • particularly active through the years in which imitation plays such a major
  • however, the activity of music and speech becomes particularly strong in
  • The voice levels of a man and woman coincide only in part; the voice of the
  • impart to the child in the way of music and language during the elementary
  • that the musical element is at home particularly in the astral body. After
  • spoken word can be of great benefit to us after death, particularly if we
  • would like to draw your attention to a fact that must have our particular
  • mystery knowledge. Thus I have always been particularly moved by the words
  • imparted to pupils in the ancient mystery schools: what acts as an attack
  • not for nothing that the world contains the musical-lingual element, apart
  • these education will have to play its part — will lead
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • properly if we were to imbibe produce that had already been partly digested
  • should be taken in from outside in a particular form, and acquire their
  • terms of education, as choosing to eat food already partly digested by man.
  • for as teachers we have particular reason to know about them. Notice what a
  • memory of visual perceptions. It is based on a particularly delicate
  • you of Goethe's theory of colour. Quite apart from the fact that
  • aspect of tone experience. You can find this in those parts of his
  • asleep, and this restlessness in the soul would be the counterpart of
  • where everything points to the fact that there is no part of our body
  • part has the urge not to remain separated from physical experience. And it
• 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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  • — that the child's inner life, his feeling participates
  • in which the ego participates and the vibrations of the ether body which
  • environment just as when in a mixture the heavier parts fall to the bottom,
  • separating themselves out from the mixture, while the lighter parts remain
  • himself. And they must be part of all that we relate to by becoming aware
  • rest of the body walks, the head does not participate in this movement.
  • later. But he looks at this process as if every part of it were of the same
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • truths in particular that I would like to develop for you. We shall then
  • see what a great impact on a person's everyday life these particular truths
  • capacities have any part to play in the rest of man's life?
  • does man himself, as an ordinary person, belong? The part of him you see
  • the part of man that belongs to the line. Man is the result of
  • is taught in such a way that he takes a particular thing in, not because it
  • of particular importance in teaching- In earlier times it was not so
  • education still plays a great part, that is, the kind of education that
  • physiology is not part of the eating process but covers other aspects, and
  • demonstrated this in one particular realm of life, namely education, and
  • every department you find well-meaning people today, who want to reform
  • honestly to a particular conviction about reforming things. Yet one of them
  • this is particularly true where it is a of people taking an inner step into
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • without connection to a particular document. Only afterwards it is shown
  • abilities have partly receded, new ones have been added.
  • ascended to Buddha, that is, in that particular incarnation in the 6th
  • Buddha who had become man, namely the eight-part path, which is a more
  • as invisible, one has two unconnected, but still belonging together parts.
  • developed slowly at first. Outwardly it showed no particularly outstanding
  • “Lord, now let your servant depart in peace, for my eyes
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • the age of twelve. Such abilities could be given to him in particular by
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • the large number of slaves who not only partially, with regard to their
  • participate. One need really only consider how little the cultural life
  • between birth and death, and the supersensible world. The greater part of
  • expressing itself for the most part for people in language, has become
  • just a few parts. They perceive the soul, the spiritual, but the outer
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • evolution, just as a limb is an integral part of an
  • However, it will not be possible to enter into particular works
  • in sensory images. And does this not then in fact become part
  • acts of cruelty on the part of the Church, against secularization,
  • that once again shows how Raphael stood inwardly apart from the
  • She calls forth a quite particular feeling in us. In permeating
  • symbolically, in the symbolism of the Trinity in the upper part
  • developments of humanity, participation in which will be denied
  • profoundly indicative of a particular feeling living in a human
  • of an ever more inward nature, to impart to humanity.
  • The History of Art part 1, Bn/GA# 292
  • The History of Art part 2, Bn/GA# 292
• Title: Leonardo's Spiritual Stature: Lecture
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  • In this way part of the picture was devastated. [The feet of
  • partly the painting as such; it is also the idea that
  • of the Dominicans in Milan with quite particular feelings. For,
  • picture, in making the final brush-stroke, depart from it
  • frequently followed a person for a whole day when a particular
  • single parts of the human figure have, he enlarged a single
  • Drawings by him exist in which he sketched a particular feature
  • the details as described. Then something in particular began to
  • to be borne in mind that it is partly a matter of copies
  • of the duke's father, Francesco Sforza. He studied every part
  • course of many earth-lives. Born into a particular age, a soul
  • arise in particular epochs, not by chance, but according to
  • In a particular field prior to Copernicus, reliance was placed
  • our souls, exerting an educational effect. Quite apart from
  • movements of the hand, the parts of an animal, or the human
  • fully, and then departing from it embittered. We look into this
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • since for the most part we penetrate only with difficulty
  • into the particular make up of the individual. Still, they can
  • one way or another, a particular soul is entangled
  • in a particular destiny, as this is presented to us.
  • instance at a particular age, a particular period of life
  • destiny as a result of particular inner experiences. We sense
  • us in the tragedy with their particular sets of
  • a particular life situation may become involved in. It is
  • We cannot say, a particular human soul at a particular age of
  • when we partake of food is removed from the
  • from how a particular food tastes, no one is capable of
  • in particular, namely that people not only dream when they
  • accompanying it nonetheless and taking part in the various
  • pleases the child, participating as invisible spirit
  • part of the soul, we may feel reverberating in this fairy tale
  • inner participation in the spiritual forces of the cosmos
  • all show human beings only at a particular age of life and in
  • particular situations, while what lives in fairy tales is of a
  • done its part over a period of centuries to estrange the human
• Title: A Mongolian Legend
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  • been transplanted as far as the eastern part of Europe, where
  • in a flash. Were human beings not to want to participate in
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • same time, so distinctive and unique as to stand apart. Today's
  • With inner participation, Herman Grimm experienced the
  • Grimm stood somewhat apart in his relation to cultural matters.
  • soulful participation. This contributes to the wonderful
  • one-sidedness, had something else not played a part,
  • asks, in forgetting everything of a particular life
  • particularly in the oldest periods. Even someone like
  • though directly within the unique qualities of the particular
  • western culture had appeared to him, A particular subject he
  • himself in Herman Grimm's spirit has the finest precepts. Apart
  • This becomes particularly evident when he directs his attention
  • composition appears to us inwardly coherent. But apart from
  • Apart from his novella, Herman Grimm wrote a further work, a
  • of life. Particularly remarkable is what might be called the
  • suddenly, as though it sprang apart and unfolded itself,
• Title: Imperialism: Lecture 1
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  • to judge. We have experienced how at first in various parts of Europe
  • recognized by his subjects goes back, at least partially, to the
  • part of the empire? Think back on real cases. Adventurers who no
• Title: Imperialism: Lecture 2
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  • participants in the fall of the platitude stage and will have to be
  • participants in the rise of the [new] spiritual life. And this will
  • participates in physical life as though it were the only reality.
  • This phenomenon is particularly
  • indifference, it becomes a community with particularly strong
  • This is a particularly important reality in
  • century there were two opposing parties in the English parliament
• Title: Imperialism: Lecture 3
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  • something that was felt to be part of a mission — not
  • individual's religion play a part in the lodges, in a certain sense
  • not think about the future. This is part of the present-day approach
  • social order is tripartite, threefold: The economy is auto-
  • tripartite organism, this social organism? We have an economy in
  • self and that each must participate in this decision with his most
  • inner force of soul. Otherwise he does not participate in the affairs
  • I would like to read part of a letter to you
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • particularly from the philosophic-natural scientific side
  • exponentially in the last century, particularly the
  • people means that the particular way thoughts are linked
  • — particularly if I may express it as the field of
  • the 19th Century how certain parties of science in a certain
  • was not particularly talented in his time to solve mathematical
  • Goethe in his total being had particular patience to solve
  • is this particular kind of mathematics which Goethe regarded as
  • As they departed from
  • about a triangle, doesn't have a particular triangle in mind
  • particularly in the 19th Century and how people were
  • When you position yourself in this particular way
  • which has a particular abstract character, a pictorial
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • must be pointed out in particular how the present
  • a separated bone, made people believe that this part of the
  • take part in the subconscious? Why should — I say this as a
  • partially a fact of outer science — not only in the usually
  • of life — ordinary science already speaks partly about
  • other, reveal a particular meaning. This meaning can exist even
  • hand we must regard thoughts of a particular imaginative form,
  • relevant — will see how the human being's particular
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • “Sophia”; one could call it a particular, if not
  • world (which the West wanted to simply refer to as part of the
  • at one of the three parts of his philosophy, namely his
  • important to us because we allow the particularities of his
  • particularly what we have to do in Central Europe, where the
  • form a concept of grasping a reality, quite apart from
  • with impartiality — somewhat like a western researcher
  • the impartial person, because it turns into the great world
  • constituted as such, as we already were before and take part in
  • — we find that part which is living in us, is missing in
  • with particular devotion; however, it only provides a number of
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • life, where they felt themselves particularly ready to actually
  • taking up a power which is as part of him or her, as growth
  • big and important events particularly during the
  • — in a particular hostility towards life, especially in
  • have to particularly stress that as far as religious
  • present it as is required at that particular age of the child.
  • at a particular human age out of its latent position and in the
  • continue this way and try to find forms of a particular nature,
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • should be judged according to whether they fit into old party
  • points, however with the exclusion of a large part of the
  • individuation and will not be divided into some particular
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • in which I participate as well, never attempted to set them
  • apart within the work, with today's theology. This has happened
  • place, and sometimes people — not me particularly but
  • entire development of recent times and particularly apply to
  • Movement will be forced in any way to participate in something
  • instance follow currents in parties and are influenced by all
  • also take part in the Anthroposophical Movement.
  • Catholic to take part in what Anthroposophy has to offer
  • would like to say that Catholics may obviously take part in the
  • impediment, taking part practically in the most important
  • avoid it because otherwise one can't participate in the
  • right or wrong, this is particularly important here. If a
  • spirit of the Old Testament has particularly and successfully
  • droves to take part in this kind of religious instruction.
  • in particular regarding attacks originating from the
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • This is not the case in spoken language. A large part of speech
  • what is present as we speak, that is only partially the actual
  • applied to the other days but on this day, it was particularly
  • unconscious substance which in speaking only partly comes to
  • really existed and how the life of speech played its part.
  • like we have today was part of man, but a life in pictures, in
  • greater part in the establishment of phonetics, in the
  • for whom the mental images are particular to him and yet it is
  • also quite connected to a particular element within the
  • enumerated them in his theory of language and picked them apart
  • elements which have a partial authorisation because it is based
• Title: First Class, Vol. I: Lesson 1
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  • Lectures to the First Class, part 1
  • we are also a part, remain dim and silent?
  • must find the particular obstacles that emerge from each
• Title: First Class, Vol. I: Lesson 2
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  • Lectures to the First Class, part 1
  • will relate what is said today to the previous lesson, partly
  • to preserve the thread, and partly because there are members
  • the living part, uses the opportunity to agitate in the
  • [counter-“force”, no longer “part”, but
• Title: First Class, Vol. I: Lesson 3
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  • Lectures to the First Class, part 1
  • former does not actually participate in what is revealed to the
  • of the skin; one feels split into parts.
  • Is the evil counterpart
  • powers of the spiritual world if he wants to participate in it,
• Title: First Class, Vol. I: Lesson 4
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  • Lectures to the First Class, part 1
  • gods' thoughts are imparted to you by human words. But it must
  • must develop feelings and will-impulses apart from those
  • deep earthly forces. We sensed correctly the part of our
  • raised ourselves to that higher part of our humanity which
  • Is the evil counterpart
  • this in mind as part of today's lesson.
• Title: First Class, Vol. I: Lesson 5
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  • Lectures to the First Class, part 1
  • essence of this Guardian. In particular, we have seen how what
  • to human beings. So here we stand, apart, looking inwards at
  • feeling and willing are somewhat separated, apart from external
  • one point, and we must hold them quite far apart in order to
  • things theoretically. It is not particularly profound
  • capturing his whole being, as though tearing him apart in great
  • and in which we develop our soul-life, is partially putting us
• Title: First Class, Vol. I: Lesson 6
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  • Lectures to the First Class, part 1
  • a part of ourselves. We do differentiate a table or a chair
  • part of you. The difference between warm and cold affects you
  • as being part of himself. When it is warm, he is warm; when it
  • thinking actually hurts when it appears in its particular
  • Here [in the lower part of the above list marked with blue
  • Ahriman's temptations; and here [the upper part of the list]
  • breathing of air combines with the light [middle part of the
  • first part of the mantra is written:]
• Title: First Class, Vol. I: Lesson 7
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  • Lectures to the First Class, part 1
  • himself as a tripartite being. He sees himself as a tripartite
• Title: First Class, Vol. I: Lesson 8
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  • Lectures to the First Class, part 1
  • cannot take part in the continuing work of the School in
  • Dornach can partake in some manner. We can only take the fifth
  • through which those who reside elsewhere can participate in the
  • able to participate in the work of the School. Things will
  • present who had not yet participated in the School. And this is
  • participate. So, I ask those who wish to attend in the future
  • on the earth and in which we partake through our skin, through
  • the spiritual world nor imparted by those who are able to
  • although it is true that man must really participate in all the
  • his dead thinking [sketch: red part of the head]. But behind
  • thinking [yellow part of the head]. And this living thinking
• Title: First Class, Vol. I: Lesson 9
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  • Lectures to the First Class, part 1
  • we will note that once the first part of the exercise is
  • Once we have finished the second part of the exercise we feel
  • Once we have finished the third part we feel a sense of piety
  • falling apart if they were not held together by the physical
• Title: First Class, Vol. II: Lesson 10
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  • Lectures to the First Class, part 2
  • a way that those who have participated — it is also karma
  • karma nowadays to participate in anthroposophy.
  • belong to that group wishes to participate in a lesson as a
  • think: Well, it was arbitrary on the part of those ancient
  • part of the verse is written on the blackboard.]
  • participate in the whole process of going out into the etheric
  • feelings live in the second part of the verse:
  • part is written on the blackboard.]
  • part of the verse is arranged in connection with the first
  • and the second parts while lines 9, 10, 11 and 12 are written
• Title: First Class, Vol. II: Lesson 11
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  • Lectures to the First Class, part 2
  • news that Miss Maryon* has departed from the physical plane
  • Miss Maryon's departure from the physical plane. For now it
  • she not only participated in what is being esoterically
  • has departed from the physical plane but certainly not from
  • Mysteries, can we participate in the Mysteries and in the
  • other parts of the body as well, but more in certain areas
  • into the part of his humanity which is an image of the
  • The limbs do not participate in our spiritual being. They are
  • and hands are only partly shaped by the air forces, but
• Title: First Class, Vol. II: Lesson 12
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  • Lectures to the First Class, part 2
  • mantras which partly ring out to us from the soul and also
  • partly must be imagined as resounding to us from out of the
  • part 1, “Archangeloi” beside part 2,
  • “Archai” beside part 3.]
  • Parts 1,2 and 3 are also underlined.]
  • [Exusiai is written alongside part1; Dynamis alongside part
  • 2, Kyriotetes alongside part 3.]
• Title: First Class, Vol. II: Lesson 13
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  • Lectures to the First Class, part 2
  • body [red] — the part of the human etheric body that
  • the part which corresponds to the legs, and then the
  • Therefore, we will let the third part of this mantra
  • voice of conscience. The blood is physical in all the parts
  • of our bodies; but in that it is physical in all the parts of
  • “will” and the last lines of all three parts are
  • that in the first part of the mantra.
  • In the second part of the mantra we must be aware of
  • uppermost part of our rhythmic system – insofar as it
  • Here [in part 1] the Guardian of the
  • here [in part 2] to
  • here [in part 3] to
  • [“Thrones” is written beside part 1,
  • “Cherubim” beside part 2, “Seraphim”
  • beside part 3.]
• Title: First Class, Vol. II: Lesson 14
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  • Lectures to the First Class, part 2
  • — and that he has every reason to consciously be a part
  • circles, and in the second part of my
  • which also participates in the formation of our own bodies.
  • or forty men in Europe who directly participated in the
  • [The first part of the mantra is
  • [The second part of the mantra is
  • [The third part of the mantra is
  • [The fourth part of
• Title: First Class, Vol. II: Lesson 15
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  • Lectures to the First Class, part 2
  • part of us. And we have every reason to deeply feel in our
  • majesty of all this. And participation in any kind of
  • feel that we are a part of the world around us. But we should
  • have participated in these lessons, and leads to what was put
  • [The first part of the mantra is written on
  • also part of the cosmic process.
  • [The second part of the mantra is written
  • [The third part of the mantra is
• Title: First Class, Vol. II: Lesson 16
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  • Lectures to the First Class, part 2
  • in his whole being that he is a part of what is being done
  • [The fourth part of the mantra is written on the
  • [The first part of the new mantra is written on
  • [The second part of the mantra is written on the
  • [The third part of the mantra is written on the
• Title: First Class, Vol. II: Lesson 17
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  • Lectures to the First Class, part 2
  • people in a particular place are gathered from time to time
  • me. Only applications for participation in the Class Lessons
  • this clear to others who want to participate.
• Title: First Class, Vol. II: Lesson 18
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  • Lectures to the First Class, part 2
  • [The first part of the mantra is written on the
  • [The second part of the mantra is written on the
  • [The third part of the mantra is written on the
• Title: First Class, Vol. II: Lesson 19
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  • Lectures to the First Class, part 2
  • human being participates – usually unconsciously,
  • [The first part of the mantra is written on
  • [The second part of the mantra is written on
  • [The third part of the mantra is written on
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • Lectures to the First Class, part 3
  • members of this esoteric school who participated in the earlier
  • Heard by your heart, imparting strength,
  • Heard by your heart, imparting strength
  • it is the Guardian himself who, once he has imparted to us this
  • departure. There exists everything before the soul that all
  • cannot attend a particular session of the School, or because of
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • Lectures to the First Class, part 3
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • Lectures to the First Class, part 3
  • obligations for the newly participating members of the Class. I
  • verses up to the lesson in which they have participated. Only
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • Lectures to the First Class, part 3
  • feel for itself, feel itself to be a part of the entire human
  • only a finger as long as I am a part of the human body, when
  • organism to which it belongs and only as part of which it can
  • man, know thyself”, is clarified in all its parts. It now
  • nine parts.
  • possess the verses which are imparted here. Those who cannot be
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • Lectures to the First Class, part 3
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • Lectures to the First Class, part 3
  • participates in our heartbeat. What is sensed in our heart is
  • upon the third part of the Rosicrucian verse.
  • continues to hold good for that particular person. For every
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • Lectures to the First Class, part 3
  • Anthroposophical Society who have taken part in the general
  • certificates, which gives them the right to participate in the
  • there in the part of his being that he has left behind and
  • [This second part is written on the blackboard.]
  • the first part “thinking” and “sensory
  • light”, and in the second part “feeling's”
  • the third line of the first part “Willing” is
  • underlined, and in the second part “Life”.]
  • enhanced: Here [in the first part] it involved letting flow
  • through the soul's force; here [in the second part] one must
  • — here [in the first part] it was the willing that is
  • [In the first part “cosmic thought´s creation” and
  • in the second part “human being's power” are
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • burning question. In particular, one may say that the terrible
  • particular and its correlation to humanity's mobility in the
  • like tragedy is stored in the largest part of civilised
  • not from one sided party views in the last decades, those would
  • development of modern technology in particular, through the
  • takes on a particular characteristic, expressed in a word which
  • always approached from one or other party. Whoever considers
  • of ideals. This is the most moving. In particular, it is most
  • this is impartially considered and not penetrated and radically
  • in all party directions, misfortunes will not come to an end
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • particular those evolutionary forces which are the most
  • a class, out of some part of the social organism, then one does
  • particular form is experienced through expressions
  • characteristic, particular form of the social question coming
  • each work in a particular independent way which indicates it is
  • systems each have a particular relationship to the outer world;
  • social organism — at least must take part in the work of
  • Regarding this particular point the assumption must be clear in
  • This economic life, we will partly today and partly in the
  • Economic life has in our modern time taken on particular forms.
  • beings to a particular part of nature. Here one needs to really
  • instance, you can imagine how in various parts on earth,
  • the social organism, as within a party, can happen without
  • management, an autonomous replacement system or party or other
  • where rules are needed among one another regarding particulars,
  • unfortunately, not out of particular care for religion, not out
  • not based on abstract demands of a single party, of a single
  • completion in my coming lectures. Particularly today I can
  • yesterday I would speak about the particular relationships of
  • Another particular obstacle towards understanding is some or
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• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • social situation, particularly where restrictions and
  • last decades up to the present, has its particular thought
  • habits, particular inner impulses forming a basis for its
  • world view, perhaps particularly during the first years when
  • certain extent not talk nor statements but the particular kind
  • particularly open to embark on an abstract teaching, one can
  • questions appear, it becomes particularly disastrous: the
  • spiritual participation, like spiritual science wanting to
  • view, where one part of it grew into a member of the real
  • state enterprise forces the three living members apart rather
  • this particular sphere, something can be achieved. I would like
  • how through economic life a particular active impulse in the
  • relationships, still work today, work particularly strongly in
  • fallen apart into atoms: How has the inner structure actually
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • thinking earned quite a particular form as a result, in these
  • which has partly already happened, is partly still being
  • particular relationship, to focus on really making the social
  • particularly state laws do not need involvement in economic
  • partial solutions. What sounds the most plausible, most
  • life of the modern Proletariat shows, particularly for himself,
  • public law, no particular clarity has been reached? Many
  • law. Particularly in our time when so much is being discussed
  • general humanity this nation in particular will be the best at
  • still today, for those who have participated in Austrian life,
  • way, there will develop out of the whole of mankind a particular
  • life also lives in, for instance, technical participation,
  • as a farmer and at the same time belong to a party of the
  • This fanaticism appears in the most varied parties. It is even
  • reality, but out of abstract claims or party impulses, is
  • teacher. Anyway, I might regard it as particularly lucky that
  • understand the entitlement of this particular empire's
  • a large part of the civilized world confronting the necessity
  • solutions will always be needed. In this a part, a piece of the
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • part of Goethe's “Faust” and come to the scene
  • alive with them, was Goethe's concern in particular. The Middle
  • could call, the unconscious part of modern humanity. It is only
  • the consideration of spiritual life involves me in particular,
  • as part of the state, of schools, of folk schools becoming part
  • together is not without participation of becoming an ideology
  • out of the ruling classes, created out of a particular soul of
  • modern social movement makes it particularly clear that the
  • time needed to produce that particular work, which is however
  • confessional inclined party, which the last German Reichstag
  • the biggest part of today's humanity has experienced as
  • labour organisations which are partly production companies or
  • actually were not far from the most intimate particulars of the
  • reason to place this particular practical side of my social
  • conquered by the labour force, particularly by the leaders of
  • the Avenarius philosophy which for their part has
  • deep interest for the participation of the modern worker psyche
  • need to mention this — there are three centralized parts:
  • present in some or other form as well — particularly
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • through a certain education and taken part in what they called
  • capitalistic supporters at least a part of the Proletarians,
  • the part in their employ, had to be educated. As a result of
  • the awareness of his or her class, brought into a particular
  • servant, could be validated. Partly in this school, partly in
  • the capitalistic world order particularly in the most recent
  • will stand through his particular relationship towards the
  • necessarily be seen how there has to be a peeling apart on both
  • particular position in the social order, but instead it has
  • the product of their particular individual capabilities of
  • into every part of life. If one considers the development of a
  • which it can participate in the circulation.
  • workers in this community truly showed what particular
  • What the first speaker brought, for the greatest part, doesn't
  • Now, the greatest part of course doesn't involve me but it has
  • their situation. Whoever can impartially compare the strivings
• Title: Lecture: Richard Wagner and Mysticism
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  • certain extent Wagner was aware of his particular mission in art. He
  • representation were part of one whole, and when Wagner looked back to
  • in art. Wagner felt that his own particular mission lay in this same
  • he feels it necessary to express much more than the physical part of
  • And the same is true of the Germanic myths. For the most part these
  • realisation on his part. — The old Atlanteans were possessed
  • that parting is inevitable.
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • knowledge of this spiritual universe was imparted only to those who
• Title: Community Building
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  • part of the history of the Anthroposophical Movement. Steiner calls for a
  • remains this terrible flame, into which all the parts of the
  • it consumed, not a part of living spiritual Anthroposophy, of
  • the reason that — apart from their being so deeply graven
  • If we are to participate in the deliberations here, we must
  • experience. But particularly on the basis of Anthroposophy we
  • which is obvious to all, which indicates in all parts of the
  • second part of the way between death and a new birth: out of
  • livingly into it, that it becomes the counterpart of the ritual
  • have shown you today one part of the way to this; tomorrow I
  • Recently, after participating for weeks in meetings, both small
  • parties, two groups of persons, who fail mutually to understand
• Title: Community Building
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  • part of the history of the Anthroposophical Movement. Steiner calls for a
  • order to present the counterpart of what I spoke of yesterday,
  • participated in these societies. Among the great multitude of
  • our ordinary science, and that which must be imparted by
  • paths, which I have partly described in the volume
  • particular nature of this Society, in which everyone should
  • have been made in recent years — influenced in part by
  • Society. This requires, however, a living interest on the part
  • most part things take place which he would not in the least
  • part only to copy me. But what is needed is to develop a
  • the part of all those who, as true members in the fullest and
  • participation in the spiritual world, whereby "there comes into
  • the human being may be a participant
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • the active participation of human beings. He presents with profound
  • beings we are part of an ongoing evolution that may be
  • particular feature of the present age is that
  • Part of it is this training of the intellect. Human
  • if the intellectual principle had not become part of
  • century, particularly in this respect. We tend to take
  • the Old Moon evolution. Human beings were part of this as
  • ancestor felt that he could not exist apart from the
  • rest of the body. The human ancestor said: I am part of
  • of nature, and we are part of that nature. For the human
  • kingdom became part of human nature. In those far distant
  • the present time in particular people are not prepared to
  • in a particular lecture and one can only speak within
  • and another in a different way, particularly if one has
  • said to be wrong in its views, particularly where
  • is a particular point to this.
  • Ranke, you will obviously arrive at a particular kind of
  • history. The art of writing is itself part of history,
  • has to be said that an important part of human evolution
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • the active participation of human beings. He presents with profound
  • The difference is that particularly during the earliest
  • the whole of our evolution, particularly in
  • particularly suited to be the vehicle for the
  • part of the whole cosmic organism. The human body
  • tradition. They had to bring their particular
  • following happened, particularly in Europe: In early
  • particularly in Central Europe even more austere.
  • 19th century particularly in Central Europe you really
  • characteristics that enable them in particular to take up
  • came to be widely known particularly in French-speaking
  • Note 12 ] Apart from that let me
  • representatives in particular, should not be
  • appeared particularly in America — to have a
  • preface, that is part of the whole technique, which says
  • thing in many documents published particularly by Western
  • differentiation shows itself particularly if one takes a
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • the active participation of human beings. He presents with profound
  • particularly in Central Europe. It needs the point of
  • realms were ruled by individuals, or by particular
  • back to prehistoric times, times that only partly extend
  • those early partly prehistoric times. We need only go
  • back as far as ancient Egypt, meaning the earlier, partly
  • this, particularly when the population at large came to
  • humankind during that partly prehistoric period it would
  • though it may be said today partly as a joke, in the
  • a particular age continue to play a role in later ages.
  • symbols relating to a particular age when they showed how
  • way. Western secret societies in particular have been
  • times when those words, even if they only became part of
  • Europeans we believe ourselves to be part of European
  • early times of Egyptian history, which in part was still
  • particular task given to the anthroposophical movement
  • evolution. This should be realized particularly by the
  • part in the search for truth in the phenomenal world.
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • the active participation of human beings. He presents with profound
  • particular fact, a fact we have been discussing here a
  • particularly energetic representatives of the different
  • particularly taken into account however is connected with
  • that when it comes to their frame of mind, particularly
  • with the help of just a few thousand. That particular
  • in every part of the globe would very rapidly become a
  • experience. Within the two schools, quite apart from the
  • has a profound interest in absolute clarity, particularly
  • pulpits—irrespective of the particular creed
  • particular example—if someone were freely and in
  • against gnosis and things that are part of the very fibre
  • be a hard fight, particularly in this direction. The aim
  • course, is the following: It is particularly when one is
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • the active participation of human beings. He presents with profound
  • something which in a way is particularly close to my
  • paradoxical, particularly if one fails to realize the
  • The material aspect in particular is completely
  • Material things in particular have found no explanation
  • about it, it is part of my ordinary conscious life.
  • forward as a potential social theory, particularly in the
  • role in Marxist philosophy, particularly the dogma of the
  • particularly public opinion, they would free their
  • particularly here in Stuttgart, that the anthroposophical
  • Note 36 ] It now forms part of
  • have to work at it, for it partly meets with rejection;
  • time was particularly vehement in his defense of the line
  • particularly bad in this sphere. In fact I always made it
  • needed, particularly among anthroposophists, and I have
  • Everybody must do his part. It is really necessary for
  • everybody to to their part.
  • follow a particular idea. This would make it unfruitful
  • departure. I might have drawn your attention to many
  • Time is killed particularly in what is called active life
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• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • the active participation of human beings. He presents with profound
  • be able to do their part. They would be of no account,
  • must be evolved by people who are alive in and part of
  • progress of humankind we must develop a particular basic
  • even commemorative coin. Some scientists are particularly
  • since a departure from the right way means sickness, the
  • has been made to outline one particular aspect, to
  • is part of the tragedy of our age that people do not even
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • the active participation of human beings. He presents with profound
  • discussed the last time I was here. It is particularly
  • found within ourselves. We shall find it particularly if
  • particular philosophy. That is not the case. We are far
  • person who produces it even believes to be a particularly
  • are to get them clear in our minds. Consider the parties
  • parties. You know that the most miserable, sterile
  • cliches are to be found in party politics. Yet to some
  • extent we are all part of this, willy-nilly, unless we
  • another, i.e. to work along party lines. Parties are a
  • Party on one side and the Liberal Party on the other. It
  • may be said that all the parties that now exist are
  • on which all our parties are based. That is the picture
  • dreadful things are happening in those party
  • parties?
  • world we have parties as an image of it? The matter can
  • for parties always base themselves on manifestos, systems
  • to a party programme when you have gone past the Guardian
  • choose Christ's party, or Ahriman's or Lucifer's Party.
  • particular respect it is not yet possible to say the
  • Maximum number of matches per file exceeded.
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • the active participation of human beings. He presents with profound
  • world, to make it part of oneself, had of course been
  • leaders of certain parts of humanity gave themselves the
  • difference is that Jesuitism in particular wants to keep
  • Quite apart from this, the signs of the times may be read
  • individual who calls himself by a particular name. The
  • particular content can be adequately defined by using
  • words: ‘D.H. is not in fact part of the Steiner
  • So we get a centralized state and within it two parts
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • the active participation of human beings. He presents with profound
  • the part where the main concentration lies, i.e. the
  • being sense organs to a state partly similar to that of
  • particular attention to these words. When an individual
  • still there in his writings, which in part are of
  • himself as soul and spirit, part of a whole cosmos of
  • impotence also formed part of oriental nature. This is
  • of the Middle first appeared during the latter part of
  • spread through the late Greek and then, particularly, the
  • of thinkers. This intellectual culture has a particular
  • particularly by Hegel, but also by all other great
  • this, particularly in the West. Thus William James [
  • of the previous life on earth. The other parts of the
  • Those other parts of the human being may be flesh and
  • to take the insights that their particular faculties have
  • concentrated entirely on that particular problem. There
  • culture of the Middle was partly instinctive — the
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • the active participation of human beings. He presents with profound
  • in earlier wars — energies deriving from the particular nature of
  • 90 million by the Central Powers [Germany and Austria]. A large part of
  • sphere of human activity determined the fate of this [part of] human
  • particularly the most recent achievements of technologY, have been
  • them. Apart from anything else, therefore, modern people are in the
  • This atmosphere will cause a particular mood to develop. Until now it has
  • nature and gained an Impression of elemental spirits; this is now part of
  • is something we make part of ourselves, for it is something that was
  • ahead to meet this Christ event, partly with longing in their heart and
  • partly with fear.
  • destiny partly dependent on elements that are no longer human; they
  • produce elements which will partly determine human destiny, and yet human
  • grow able to behold the Christ power that can become part of us and
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • the active participation of human beings. He presents with profound
  • guide. As human beings we are part of this earth and our
  • part of the last two talks we have had. We may be guided
  • Many people today, particularly those in the civilized
  • be achieved by creating some particular social
  • to it again and from a particular point of view.
  • grown particularly strong over recent centuries, from the
  • particularly in the 19th century — and found them
  • dissolved, particularly in the theology of the most
  • references to one particular key word. A new key word
  • letters — except maybe at aesthetic tea parties
  • something we have to unite with the part in us, as human
  • be said that, this time in particular, it has been quite
  • So the gentleman, or particularly the lady, intends to
• Title: Life Between Two Incarnations
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  • this physical body of man is only a part of his whole beingness, and
  • particularly solemn occasions, at particularly solemn services, and
  • priest was allowed to pronounce Yahweh, the holy name, on particularly
  • knows. If, however, on the part of the ignorant, the reproach would be
  • clairvoyant can see. Not always, but sometimes, the part of the etheric
  • body which fills the region of the head emerges wholly or in part from
  • observe a partial exit of the etheric body on other occasions. When you
  • the corresponding part of the life body is lifted out of this limb for
  • a while. The clairvoyant can then perceive the lifted-out part of the
  • example, in the case of a fall, the corresponding part of the etheric
  • speak, the astral substance shoots up to him from all parts, and
• Title: Problems of Our Time: Lecture I
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  • expression in the spoken word stands far apart from truth and
  • world, and this part of our task is now completed.
  • Among the things we have tried to set up as a part of the life
  • spheres of thinking, feeling and willing fall apart. This
  • intelligence” in particular elections, because women were
  • to take part in them. Then we had the “National
  • Reichstag, was not double. We have seen the old parties
• Title: Problems of Our Time: Lecture II
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  • emphatically. Man simply cannot bear — apart from
  • man can develop. Up to a particular age a person can absorb all
  • consciousness and human curiosity has no part in it.
  • have never before existed among us in this particular form. We
  • parties especially in those places where the first Revolution
  • that part of the brain which is not yet physical that is the
  • spiritual gains it. It is part of their task to let the spirit
  • into men of other times. Say to a man to-day: “to partake
  • interest for these things, an impartial interest in how the
• Title: Problems of Our Time: Lecture III
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  • most part what these tests bring goes on - in
  • feeling and willing, when they fall apart, just as they become
  • tasks of our age to make these changes part of our
  • particular phase of evolution. In the extended span of time
  • a part of the soul more on the surface than that which to-day,
  • League, announced at a time when America was not taking part in
  • present-day man in no way partakes with his soul in what is
  • if man had taken no part in it. Thinking logically on the basis
  • particular way: the ego and astral body plunge
  • next baking that was a necessary part of the process. In the
  • physical body, in a relationship which works in a particular
  • Humanity, and we as part of it, must go through the epoch in
  • same thing may be noticed in other parts of the body. Forces
  • unless we develop the good will to take part in the whole
  • a sense we do “on our own” because we are part of
  • misapplication. The saying cannot be understood apart from the
  • when the awful events of the summer, and particularly the
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • when adopted as party slogans of the proletariat, have become
  • with the human spirit; since that, for the most part, is really
  • people who cannot directly participate in it.
  • exist as a self-dependent part of the social organism
  • have no authority within the spiritual part of the social
  • organism save that of those who take some active part in it,
  • thrust into each other's company and a party was even founded
  • more and more participate in industry. Post office, railways,
  • actual conditions. Say that some particular article shows a
  • forces outside it. The Associations, on the other hand, as part
  • of the Threefold Organization, would aim particularly at
  • is easy enough to see clearly if we think impartially. We have
  • must be a unity) into three parts. I could only ask in reply
  • whether I should be dividing a horse into parts if I said it
  • he not thee, me, Himself?” (Faust, Part I, Scene