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  • Title: Memória e Amor
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    • Na vida espiritual entre a morte e um novo nascimento, prevalece exatamente o oposto. Lá, realmente sabemos o que está dentro de nós. É como se aqui na Terra não víssemos árvores nem nuvens lá fora, mas olhássemos principalmente para dentro de nós, dizendo: aqui está o pulmão, aqui está o coração, aqui está o estômago. No mundo espiritual contemplamos nosso próprio interior. Mas o que vemos é o mundo dos seres espirituais, o mundo que aprendemos a conhecer em nossa literatura antroposófica como o mundo das hierarquias superiores. Esse é o nosso mundo interior. E entre a morte e o renascimento, sentimo-nos realmente ser o mundo inteiro – quando falo do todo é apenas figurativamente, mas é inteiramente verdade – às vezes cada um de nós se sente ser o mundo inteiro. E nos momentos mais importantes de nossa existência espiritual entre a morte e um novo nascimento sentimos nosso interior e experimentamos o mundo dos seres espirituais, conscientes deles. É tão verdade que lá temos consciência de espíritos do mundo superior dentro de nós quanto é verdade que aqui na Terra não temos consciência de nosso interior: do fígado, dos pulmões e assim por diante. O que é mais característico é que, na experiência espiritual, toda nossa experiência física é invertida. Gradualmente, por meio do conhecimento da iniciação, aprendemos como isso deve ser entendido.
    • 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
    • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
    • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
    • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
    • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
    • 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.
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem razão ao dizer: “Somente no alvorecer da beleza se avança para a terra do conhecimentoâ€, que geralmente se encontra citado nos livros como “Somente através da porta da beleza se avança para a terra do conhecimento.†Se um artista comete um lapso, isso é passado para a posteridade. A leitura certa, é claro, é: “Somente no alvorecer da beleza se avança para a terra do conhecimentoâ€. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, não há conhecimento que não seja intimamente relacionado à arte. É apenas o conhecimento ligado ao exterior, à utilidade, que aparenta não ter ligação com a arte. Mas esse conhecimento só pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na química ou na física se vai além – estou falando figurativamente, mas você sabe o que quero dizer – do que a mera retificação de cores implica, a ciência se torna arte. E quando o artístico é compreendido em sua natureza espiritual da maneira correta, ele gradualmente avança para o religioso. Arte, religião e ciência eram uma coisa só, e ainda é possível termos uma noção de sua origem comum. Isso alcançaremos apenas quando a civilização e o desenvolvimento humano retornarem ao espírito; quando levarmos a sério a relação existente entre o homem aqui, em sua existência física terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
  • Title: Evil and Spiritual Science
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    • knowledge in a certain way. That leads to real striving for
    • really a kingdom below their true humanity. And to want to
    • real progress in later centuries. At the same time this can
    • expression: that evil and real wickedness hardly exist, but
    • wickedness contravenes real freedom; so it must be from
    • from its bodily nature, that it really can perform a spiritual
    • bodily-corporeal one, so that it can rise up to the spiritual
    • one really follows this path, in order to become a participant
    • physical world, in order to realize evil there, as others,
    • beings who perhaps higher than mankind are able to realize
    • spirit world of our ancestors was real, that once there was a
    • really drew the conclusion, which Schopenhauer and the others
    • live, which can really pierce down into its depths, to that
  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • the whole sensory reality of a human being or object of stands before
    • are all as real as the former. This is the astral body seen from within.
    • moments his whole past life rises up before his soul. What has really
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • tell us of such experiences. They are really to be pitied, when through
    • towards them and throwing themselves upon them. In reality these shapes
    • a so-called true reality, appears in the astral world in the form of
    • world. Upon the astral plane, thoughts are realities. Each thought which
    • have a real lust to materialize themselves astrally.
    • forms. At first these will be transient realities surging up and down,
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • carry it up to the altar of spirituality. Nothing, really nothing, is
    • is a far more real state of existence than earthly life.
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • the Mysteries knew of more encompassing, more powerful realities. What
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • are the first representatives of real men with bodies permeated by souls.
    • snake does not quite correspond to the reality); his companions were
    • that cross, by passing through the three realms of Nature. This is the
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • he saw reality only in Brahman and in what could be grasped by Brahman.
    • Christian Initiation. All three kinds of Initiation are in reality the
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • from real knowledge. This is one fact which, in a certain sense, I should like to mention as
    • through spiritual science, because spiritual science alone can uncover the real driving forces of
    • really do anything because they are nothing of real substantiality, and only something of
    • substantiality can do something. Spiritual science points to real spiritual forces that are
    • behind the sensible-physical facts, and it is in real spiritual forces such as these that the
    • historical development there are times when what has real being and essence
    • in this way, then the real activity of the driving forces would lie beneath it (red). But there
    • theological argument between the man who was a sort of court philosopher of the Frankish realm,
    • be paid to a being who really exists. But death has no reality, death is only the outer limit of
    • reality, death itself is not real and, therefore, the ransom money could not have been paid to
    • the facts, the view that death is not something real resembles the view which says: Cold is not
    • something real, it is just a decrease in warmth, it is only a lesser warmth. Because the cold
    • isn't real I won't wear a winter coat in winter because I'm not going to protect myself against
    • something that isn't real. But we will leave that aside. We want rather to take the argument
    • between Alcuin and the Greek purely positively and will ask what was really happening there. For
    • direction. He asks: Is death something real or not? — and objects that, indeed, death is
    • not real.
    • European soil between two — one cannot really say world-views — but two human
    • is still spoken of there as a reality, and the existence of the external world, in the way one
    • as a different reality. This talk of nothingness then
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  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • only seems so, for such settlements would not be real; very significant effects will issue from
    • all individual phenomena, how this, let us say historical threefoldness, really does exist; in
    • in the West the State is really only a decoration, the political has no real significance —
    • significant reality in the evolution of humanity, but it can have exceptions. And we see how both
    • repeated lives on earth. In reality these are human bodies with a physical, etheric and astral
    • means even in cases like these, to seek truth; to seek reality where outer appearance is so
    • desire not to call themselves to account concerning the real motives behind their actions. One
    • this untruthful element which does not wish to look into the real impulses, but glosses over
    • the world in this way are the real enemies and opponents of the threefold impulse. The beings of
    • legacy of the East. But the real glory of this religious-spiritual life was present in the East
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • we find in the East that certain beings, that had their real significance in the far distant
    • the human 'I' and astral body — and then asserting themselves, without the people realizing
    • essentially Germanic blood overlain by the Roman language-element. It can only really be
    • lived on as Puritanism and the like but which had no connection with the real world culture. We
    • would really be cultivated. We could then imagine that, in such a crude way, some individual
    • anything which goes beyond the physical-sense life. Instead of a real teaching on the spirit you
    • peoples are. The Germanic peoples really live in their language as long as they have it. Just
    • to do with real outer life — something that one locks away, as it were, in one's soul house
    • unreality of Puritanism, exists only in the form of natural science. In the Centre we have had an
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • governed by freedom. Schiller thus wishes to realize a social community in such a way that free
    • is filled with underlinings and marginal comments knows how Goethe had really studied
    • by presenting the two realms on
    • further one would come into the intellectual mechanism that is realized in the usual science of
    • it would no longer have been applicable to real life but would have risen above and beyond it. It
    • non-personal — that which keeps the pictures in the realm of the imaginative — and
    • the gods of the myths that can determine the matter; here something real must come to light. And
    • really to inspire people. And it was with the sayings of the Oracle that
    • reality in matters of the social sphere — just as they did not stop at imaginations but
    • have found: something much more real in his three soul-conditions than the three abstractions in his
    • reality from the spiritual world and would have been able to penetrate to the forms of the social
    • further, there is something quite definite that must first be realized. People have to see what
    • to realize it in outer public affairs. There is a significant secret here. In the human organism
    • really able to understand something like
    • imbues itself with reality only with great difficulty. It was this semblance-nature of Central
    • the ground of reality. And, finally, one an also meet it in a pleasing way. For the same place in
    • absorbed a great deal of Goethe, but not Goethe's real and penetrating quality — for
    • Grimm's descriptions are such that what he actually portrays are shadow pictures, not real human
    • in the realm of the Silver King of Semblance. At a time when all German influence has been
    • finished! All that is needed to come to the right path is that people really go into the matter.
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • nature. People felt themselves to be in the realm of knowledge when gods spoke through the
    • into a deterioration. And it is this decline of real intensity in the pursuit of knowledge that
    • spiritual reality beyond nature and then relate them again back to nature. The period of
    • expression for the unreal
    • in relation to the world, for the unreal
    • qualified him really to control the spirits which assert themselves in the economic life. An
    • When one judges according to the blood, one really
    • he is fit and capable one has to take account of the following. One must realize that the first
    • comes into consideration when the real soul-and-spiritual core of the human being is to bring him
    • other, we therefore need an independent spiritual life; a spiritual life that really recognizes
    • these really must exist in an anthroposophically-oriented spiritual science. For this reason such
    • The first thing is to steer towards a real
    • four post coaches a week and no one travels in them. If people really want to throw their money
    • realms. But it would only be something incomplete and therefore unable to aid our declining
    • today do we see anything arising like a true association. What is really needed, as a kind of
    • could provide something tangible out of the realm of practical life itself, and which could stand
    • reality they do not repeat at all; everyone just says what he thinks so that the one man can
    • opposite. Now this is the real rule of blind faith in authority. A strange faith in authority!
    • therefore, an indictment of faith in authority is really unjust — it would be far more
    • to it if I did not see all sorts of smoke-clouds rising. But I am really only pointing out what
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  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • that, in its reality, in its essence, the Mystery of Golgotha was grasped at first only by those
    • by those people who, out of the remains of the old clairvoyance, had understood what had really
    • conflicts, and how these conflicts really form a great part of medieval history. But one must
    • end, really just a well-picked carcass. The most meagre that has appeared, the most plucked, are
    • Mystery of Golgotha. And the real connection of human beings with the Mystery of Golgotha is
    • utter such nonsense about Anthroposophy are really only concerned with keeping their office in
    • and which he cannot receive through authority but must really draw out of himself. And in order
    • Mid-European as a revelation still lived on as an inheritance. This was really only understood
    • Schelling, Hegel — in reality no longer exists in public life. And when it tries to assert
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • Christ there really is at the present time. The course of human evolution has brought it about
    • their usual habits of thought they would soon see what an immense gulf there really is between
    • outlook on the world, observes it with awakened eyes of the soul, he cannot fail to realize that
    • anything to say about the real nature of man.
    • feel what his real nature is. While on the one hand we have more and more demands of a practical
    • Now try and sense clearly what is really involved
    • being is growing into states of consciousness of which he must say that they are really of such a
    • sense, to feel myself as a dwarf compared with what the human being really is.' And out of
    • something much higher than anything I can realize externally. I must bring something quite
    • In reality the human being is not an earth-being.
    • In reality the human being is a cosmic being, a being belonging to the whole universe. On the one
    • conscientiousness' — ever really occupied himself with what, for example, is applied here
    • comes the really good bit: spiritual science, he says, is culturally valueless for telepathy will
    • And as long as it is not realized that this new experience of the Christ in the twentieth century
    • that, in all reality, we can move forward to an understanding of Him.
  • Title: Abbreviated Title: Lecture I:
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    • reality is attributed generally only to what arises and forms itself, as it
    • of reality when they see the plant shoot up from the root and develop from
    • reality in the same sense when they look upon the gradual withering and
    • birth and death is, in reality, filled with everything into which we are
    • really are.
    • on Earth, who is really not interested in anyone or any being but only in
    • in order to make amends, in order now really to live with the conditions
    • changed to such an extent that spiritual-scientific conditions can really
    • will realise that, to a certain extent, you help the spiritual beings to
    • conditions of our time. It is really necessary that people in
    • the successive years, 1915, 1914, 1913, 1912, and that these are the cereal
    • thinks realistically would look only at these arrows, which go from the
    • grains to the mouths. But the grains of cereal care little for that, for
    • tendency to develop each grain on into the next year. The grains of cereal
    • by. Each grain of cereal, if I may put it like this, has the will, the
    • of cereal once more. It is a good thing for the mouths that the grains
    • for this tendency does not lie in the grains of cereal; rather they have
    • prepare the immediately following times, just as little as the cereal
    • cognition can be compared with the consumption of the cereal grains and
    • that what really takes place in the world can be compared with what happens
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  • Title: Talk To Young People:
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    • one learns very fast or not at all. Real courage! The courage to say:
    • one learns very fast or not at all. Real courage! The courage to say:
    • solid realization: that an earth-shaking change
    • and I realized that even though he was so young, in ninth or tenth
    • helped them develop a really joyful enthusiasm for nature. Actually,
    • general stuck inside that young man,†and this he really did become
    • can find some agreement, can always discover how much we really
    • very fast or not at all. Real courage! The courage to say: the world
    • reality, not just the shadow of anthroposophy. It is really a matter
    • costume. But this it certainly is not. We must realize that the
    • spirit is alive and real; we must learn how to deal with it. We have
    • the real spiritual world that is here, then Michael's time will come.
    • clear in the old sense of the word. But there is the real necessity
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • reality, of course, the Moon man does not sit inside as if he were
    • surrounded by a shell; but if we wish to imagine the reality related to
    • organization — yet contain something of repetition. The real
    • old clairvoyance inherited from the Moon with the real, outer,
    • or feelings. Imaginations are something very real, inspirations
    • something still more real. For, inspirations do not remain pent up
    • evolution. And you will realize that, if this is the fact, we, by means
    • Archangelos would realize only inspirations; and were things to proceed
    • from Spiritual Science, the Sun man in us can really do something. He
    • know that our Spiritual Science really does give the Hierarchy of the
    • reality, compared with which the physicist's atom is a very
    • only in an unreal, dead Ahrimanic thinking. And more and more will
    • ultimately aim at the realisation of the importance of the incidence of
    • be realised if we are to complete our Bau —of the Group to be
    • possible only if one can really become absorbed in the impulses of
    • vanish if the Spiritual impulses are really to take a place of honor in
    • judgment upon the other. The Spiritual Scientist must realize that such
    • will then discover the reality behind the comparison.
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • must be added if the spiritual scientific-movement is really to
    • Mystery of Golgotha. But none the less we must realise that there are
    • despairing struggle towards an understanding, a real understanding of
    • inner life almost dead, as a realisation of the primeval divine
    • upon the outer rim of a very deep-lying secret, and one can really
    • not really have happened, that the original European population
    • conceivable, but it could not really have taken place. What really
    • happened is something very different. What really happened is that
    • consciousness that one can really do nothing with knowledge that has
    • beyond the possibility of being realised. Directly after his time, in
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • waking life. This fact too, of which everyone can really very easily
    • What does it really mean: Not eat of the
    • everyday knowledge is really influenced by the fact of the Luciferic
    • methodical development to know something of what really goes on in
    • then the experience of the astral body really only comes into the
    • influences it somewhat. In reality it only enters the etheric body. I
    • really gained in the sphere of existence which we know to be assigned
    • We traverse Ahriman's realm with our
    • realm of Ahriman in the time we spend between waking and sleeping. We
    • realm; and indeed that is very easy to understand since Ahriman as we
    • whole day's experience ought really to be carried over to the whole
    • world. We should really live it through, if we could continue it
    • been realised, then we should have a quite different science from
    • what we now have. We should have a science that was really a living
    • concrete form, it does not come to the point where one really sees it
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • My dear friends, it is really difficult in our time
    • have no inner feeling of how the thought grips them, how it really
    • inner feeling and life, of what spiritual science really desires. For
    • they have no real idea that one can also come into connection with
    • must only not struggle against this giving back. One can really cling
    • Earth. We really distribute man into the universe, and it can be said
    • Our Building is really formed on this
    • it overcomes its own boundaries; all that forms walls really wants to
    • — for wherever they stand they really want to be
    • of our age, really out of the tasks of our age.
    • radically different, and one does not really understand the age of
    • the Romans really had the thought, the feeling, the living
    • less, and so it came about that when an initiate, a real initiate
    • divine. You only arrive at a real understanding of this
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • not aware that they now also go out into the cosmos, that they really
    • realisation that everything that lives and weaves upon earth,
    • proffer the explanation of real, living concepts, concepts which are
    • are only something within us, we do not realise that they contain
    • them. If we were to feel these sun-forces, were we really to feel the
    • the entire reality of which man must first of all accept in himself,
    • really born for us, a Christened cosmology. We come to learn what the
    • with the Sun-nature outside the earth realm, and what the cosmos is
    • what a man must really understand to comprehend Christology. Why do
    • to describe as reality something which they are not otherwise
    • accustomed to call real.
    • incompatible with the ideas which man receives from external reality.
    • All that man otherwise calls ‘real’ is
    • incompatible, with the reality of this fact, with the whole fact of
    • must grasp something that contradicts his ideas of reality. Now to
    • one observes with the outer senses is called real, or at least,
    • something that is founded on reality. Real science rests upon what
    • that they can actually regard as a reality.
    • call something real, — and indeed nowadays,
    • real at all, which is not in the least what it is said to be.
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • nature; real processes are going on which are dependent on the
    • really an exact analogy.
    • world-conception simply does not hold good. He would have to realize
    • realize from this, however, that it is in no way a question of being
    • say: worm-world-conceptions. When we let this really work upon our
    • themselves in a really extraordinarily logical way, they have an
    • one sees the reality. Insofar as our soul is enclosed in the body, as
    • about in space and who, if it wishes to arrive at realities, must
    • the realm of soul and spirit. Just as the coming plant is already
    • Moon, separation of Earth, Sun and Moon) all really occurs in order
    • time really do not-play the eminent role in your experience that they
    • and time, those realities which rule as the eternal things in the
    • of concepts is really in the Old Moon. But now it follows from this
    • reality they are enduring, in reality they go on subsisting. And
    • if we truly grasp what I have said, we are really looking into
    • only in time, letting no real spatial concept, intermingle ... we can
    • external position of the sun betokens something real.
    • what I have brought forward you can easily gather that we can really
    • really get an inner living sensation how as man, as microcosm, one is
    • one really gets the truly living idea that the human soul nature is
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • really made a drawing of the human being, it would look far more
    • physical sense-zone. But if this were really to be the case in man
    • (as in the drawing), if he had really only developed in this way,
    • years of childhood the child really has this consciousness, even if
    • consciousness that they are enclosed as if in a sphere which really
    • really feels its skin as a kind of enclosing sheath and pays
    • this. For only when science will one day be real spiritual science
    • have come when it will also be realised that Lucifer was somewhat
    • than we are really entitled to do. By saying this I wish to give you
    • are really desiring, inasmuch as we say, ‘We will
    • the danger of being really more egotistic than we were before and
    • to belong to us, whereas in reality we must perceive what we think in
    • the physical body. It is truly the case that the Real exists
    • everywhere that the physical is not, and the physical, that is really
    • in the etheric body, but it is in reality the hollow head. And the
    • can only advance as far as the real extends and there one comes up
    • the colours and thinks he is painting man, he ought really to leave
    • it empty: then one would be painting spiritually-realistically, for
    • realities.
  • Title: World Downfall and Resurrection
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    • really only a thicket of words — and
    • Science. It is a question of forming true and really adequate
    • is, as we realise, contained in the words: ‘This is My
    • wine). There was a real understanding of this mystery in those
    • Christ. What did such a mystery really signify to these men?
    • the days of ancient paganism men had a real perception of the
    • no longer any real conception of how the Divine-Spiritual in
    • possessed the knowledge in its real form, for he lived in the
    • really believed in was the whole world of the Father God
    • where the real mysteries of the world are contained. These
    • negated, then, through Negative Theology alone can the real
    • difficult to realise that in the first centuries of Christendom
    • sources, had come to an end. Nobody who has ever really
    • world ending. But it was not realised that in place of the God
    • is for man to realise that in very truth he is living in a
    • recognised and understood. It must be realised that in very
    • Being who is not created and does not create. If we really
    • more is really coming into being on the Earth. It is, of
    • only a question of understanding the real meaning of the
    • Christian writings. We must realise that the conceptions of men
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  • Title: Lecture: Philosophy and Anthroposophy
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    • should realize that no external measures, but only a thorough knowledge of
    • that we should really feel the resistance of the two obstacles which human
    • cognitive value. We must not shrink from really experiencing their nature;
    • in order to realize thereby that we endow them with their true value by
    • apparent. The belief that true reality is grasped by Natural Science is
    • of our own human reality produces quite a definite experience. The latter
    • comprehend man in the light of the operative forces observed in the realm
    • feeling of reality. We must inwardly experience how the results offered us
    • of reality. The more perfect the results, the more foreign are they felt to
    • ourselves and reality is not thereby lessened, but increased. The results
    • Natural Science in order to draw nearer to reality; we believe this to be
    • human life, into which we must inquire. Knowledge of true reality does not
    • belief that actual reality, or something in the nature of unity with the
    • helpless in the face of reality. With however powerful a grip we may be
    • of laying hold on true reality and retaining it. The mystic pursuing this
    • path discovers that he has inwardly abandoned the true reality which he
    • Mysticism, proved to be no fulfillment of our efforts to find reality, but
    • reality by filling the gap with cognitional experiences which are not yet
    • same time immerses our inner life more deeply into the real world than this
    • knowledge of reality thereby attained, Anthroposophy; for at the outset,
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  • Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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    • should be drawn: the teacher must really have a deep feeling for the nature
    • — it is of course true that we hardly have a real sense,
    • formulated in a way one deems to be correct. Now in real life this is not
    • what is the real cause for mankind having fallen into the widespread misery
    • abstractions, really nothing but abstract chaff, and the man fails to
    • being is in reality, what he becomes as he develops through the stages of
    • do not say to ourselves — who is it now that has really
    • — If we really had done this, we would most certainly
    • could say, it is really I myself who have learned the most. For our ability
    • experimenting, in the purest sense of the word. I can't really do very
    • really
    • what I ought to have been doing. This is a very real feeling in which a
    • secret lies hidden. If we had really been capable, at the beginning of the
    • rises after the man dies, into the kind of reality where it can then shape
    • value. In reality it is no different here than in the arts. I cannot
    • he can't really be satisfied with it. In fact, a work of art when finished
    • will not know what you should really do. For now you will correct what you
    • is really enough. For everything that we acquire in the way described, with
    • are to present. Thus we should really be in a position as we picture one
    • we are really able, after presenting something for which we need a certain
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  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • we have an interplay between soul and body that is quite real
    • drawing, for what these forces really strive for is to pass over into
    • — these are really furnished me by heaven. It is the
    • real relationship between the psychic and the bodily. For the soul is not
    • beyond the threshold are men really men. We only work our way out of our
    • must express this more drastically than it really is, but in this
    • really wills, something related to the being and becoming in human nature.
    • This feeling should really permeate us through the whole of our elementary
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • is essential that we really understand these processes right down to the
    • movement and set them in motion. You will realise that from the standpoint
    • motor nerves. Both are one and the same, and the motor nerves do not really
    • system. Yet in reality it is due to the rhythmic system receiving and
    • the realms of the will. The place where musical perceptions are understood
    • remembered in the same realm where visual things have their sense-nerve
    • reality they are connected with the metabolism, and convey the delicate
    • metabolism of the head realm and bring about musical memories. In the same
    • realms in which perception of visual things take place musical memory, the
    • the same realm as we perceive what we see. We perceive what we hear in the
    • same realm as we remember what we see. And both cross over like a
    • situated in an entirely different realm of the body from the memory of
    • it down' when we speak. This is really not just a metaphor but something
    • that has to do with real processes when we say that the actual tone is
    • realm, without our being conscious of it. Then we shall be consciously
    • is really like. On the one hand our attention is drawn to the physical,
    • in man in the will realm of things we see, and another one on the life of
    • musical memories in the realm where we have perceptions of what we see
    • — and vice versa, if you connect what is in the realm
    • where we have perceptions of what we hear with what is in the realm where
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  • Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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    • is really the musical element and all that which is being absorbed as
    • which can be seen really and concretely as I have described it.
    • an exclusively corporeal being; he will then think only with his brain,
    • similar fact in the realities of life. Living reality cannot be contained
    • rightly when we develop it truly out of art. It is essential that we really
    • observe this — we realise that when he breathes we have
    • external point of view, but by really studying it — we
    • teacher, I should like to say as a real soul habit, then the following will
    • professionals! For it is well to remember pedagogical reality and then
    • stand outside the reality of things. The fact is that certain things will
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • supersensible worlds really fruitful in ordinary life. It can be said that
    • know, the first of the capacities that leads man into supersensible realms
    • but the essential quality of a really spiritual world conception lies in
    • crux of the matter is really to go into these things, and not, as is still
    • After having as it were shown you how these things can really be gone into,
    • understand man. There is no way of really grasping man if you look at
    • supersensible world. In reality it is like this: The world of the senses
    • only what is in the realm of this line.
    • or spiritual realm we must speak of subsensible as well as supersensible
    • that education has to be a real art. In the time of transition people were
    • however, is to give people a real knowledge of man, especially if they are
    • teachers. You see, if you possess this real knowledge of man and work out
    • impulses. Indeed it ought to enter into many realms of life, so that
    • demonstrated this in one particular realm of life, namely education, and
    • for people really to develop a sense for the other person's being. This
    • and do not see any real humanity in one another, they will never be able to
    • become social if they really meet one another in life, and something passes
    • beings to develop really social impulses. And one of these social impulses
    • And the realm in which supersensible knowledge is most indispensable is in
    • absolutely pertinent to life. What we must realise is that we have
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  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • currents much too abstractly. In fact, however, they are realized in
    • physical corporeality to bring humanity a great step forward by means of
    • of the Gospel of Luke. He now saw the Bodhisattva as the real Buddha before
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • This ethereal body, called the Nirmanakaya of the Buddha, hovered over the
    • reality, you have to be able to point to the concrete event where the
    • understand Christianity in all its deep meaning, we have to realize that
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • participate. One need really only consider how little the cultural life
    • reality, of entering into each other. We have finally arrived in this
    • “What is the human being in reality?” is
    • being presupposes understanding the world. Yet, how little is a real
    • understanding of the world actually sought (and hence a real
    • will only really be solved, however, in seeing spiritual experience as
    • reality, a work of art should have nothing in common with such a mere
    • ridiculous, since that can self-evidently, be done better in real life.
    • a real idea of the connection between the sensible and supersensible! The
    • reality. In this manner, human beings have torn themselves away from a
    • proceeding to such concrete ideas do real thoughts reveal themselves
    • become receptive for what approaches us from outside, so that we really
    • It would really have been a question of these people learning from bitter
    • beyond our immediate circle; albeit really and truly! Taking these things
    • depths. Most people today do not really know what to do with themselves.
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • as it were, from the realm of space to the realm of time.
    • really speak of an education the human soul undergoes in
    • to realize itself in figures such as Raphael alone was able to
    • realm of the spiritual-supersensible — enveloped and surrounded
    • realms of the spiritual, but assumes artistic form — much as
    • touches on something. It is not evident, really, from where
    • exist in other realms?
  • Title: Leonardo's Spiritual Stature: Lecture
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    • realization. One has to transpose oneself into such a soul, too
    • another — attempting to bring something to realization
    • everywhere in his own painting to study how reality presents
    • to ask: what really is the underlying secret of this figure of
    • could not bring this to realization. Though someone may have
    • depends upon the external corporeality. A physical body of the
    • and souls are in fact embedded in the supersensible realm. They
    • live within this realm so as to be the connecting link between
    • accept the existence of a supersensible realm in which they are
    • Leonardo are themselves real life-enigmas, embodying cosmic
    • comprehension belong in reality to reason, to the power of
  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • the individual human soul-disposition. It is really as though
    • external corporeality into which it awakens. Strange as
    • spiritual in the universe. They saw spiritual realities
    • — a companion really only there for this childlike mind,
    • constitutionally infirm. This is an altogether real
    • With really no work of art other than fairy tales does one have
    • really a great magician, such as the human soul itself
    • only gain a relation to it. You have really only to be able to
    • what it then feels is altogether real — not in rational
    • whereas the fairy tale form is really the more comprehensive
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • range of cultural life, a realm subdivided itself for Herman
    • Grimm that suited his aims, a realm in which he felt at home.
    • realm of “creative phantasy,” as Herman Grimm
    • earth. Even if Herman Grimm, in his more realistic way, sees
    • over of real effects of a class of beings that had lived
    • but filled with real content. He saw himself as inwardly
    • approaching from the realm of the dead, night after night. This
    • bound, had drawn her towards him from the realm of the dead.
    • real once they have gone through the portal of death.
    • taking account of how the secrets of death, of the realm
    • soul-spiritual behind all physical reality. For when Herman
  • Title: Imperialism: Lecture 1
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    • how in these times realities are completely different from what is
    • return to the realities. And when things such as imperialism are
    • century — we must realize that they are the recent products of
    • reality — not something called a physical reality, but it
    • was the reality, simultaneously the physical and the
    • spiritual reality. And the ruler of an oriental empire — what
    • The concept of a really existing godly empire,
    • consideration. That a king has real divine power and dignity is
    • considered absurd today, but was a reality in oriental imperialism.
    • being God who really physically appeared on earth, the son of heaven
    • characterized by realities. When an oriental ruler of ancient times
    • they are symbols. The first phase was characterized by realities, the
    • imperialism a division occurred, a real division. On one hand there
    • physical reality, something like this would have been unthinkable.
    • the physical earth was no longer reality. The people of the Middle
    • a symbolic reality, a reality of signs. These emperors of the Holy
    • the way to find god within, whereas earlier god was a reality in the
    • remnants remain. Reality is deadened. Remnants remain, remnants of
    • the most diverse kind. Generally, as long as things are real,
    • grew from clear reality. As long as the Holy Roman Empire had meaning
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  • Title: Imperialism: Lecture 2
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    • essential to see how contemporary occurrences, which were once real
    • far as reality is concerned. In olden times institutions and customs
    • had their real meaning. To a certain extent they were realities.
    • Realty has ended though. After passing through the stage of symbols,
    • platitudes. It is necessary, however, to realize that platitudes need
    • the old realities had not transformed themselves into platitudes,
    • that is, into something existing yet illusional, then the new reality
    • real god in human form. In the course of time such things have lost
    • more the terrain is prepared for a new reality — a spiritual
    • the divine-spiritual beings in human form, but as real, genuine
    • reality in human evolution.
    • want to hold on to the old realities, even when they have become
    • platitudes; for to realize that they have become platitudes causes a
    • themselves to be adrift when they can really feel the solidity of the
    • be especially possible if all English-speaking peoples realize that
    • still speak have become platitudes, and how the reality beneath these
    • participates in physical life as though it were the only reality.
    • moment of realization must come when we can no longer defend all that
    • we maintained till now. Reality for us is what we do for our stomachs
    • recognized them for what they are, as long as we do not realize that
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  • Title: Imperialism: Lecture 3
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    • indisputable power factor. In public life there was in reality
    • described really existed. But if one only saw an image of the
    • state which exists here on earth, but which is really an image of
    • the first stage it was really the case that the ruler's will was
    • reality from the viewpoint of the second stage. Whoever has followed
    • He would have to have lost all sense of reality to even conceive of
    • reality. And yesterday we showed how this [present] age of platitudes
    • the fact that the only reality is economic life and how it is
    • viewpoint — really think about it — the way in which
    • really ruled over Europe more
    • traveled. It must be realized: If we retain this concept of the state
    • arises, when we realize that we are living in the kingdom of
    • then will we call for the spirit, invisible but real. We will call
    • reality a free spiritual sector can be organized. The spiritual life
    • we prepare our food, when we make our clothing, it is all reality.
    • reality.
    • a spiritual/cultural reality. The spirit will possess the possibility
    • of really living within humanity. The inner social order can only be
    • real thinking again when the inner soul-life is filled with substance
    • longer has any meaning, we must absorb real substantial content into
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  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • thought but in reality, it has no source. Goethe couldn't
    • plant. That realization was, as it were, the task of nature, and
    • this with the question: When one really reflects what is
    • organic realm, the agents of the lifeless processes still
    • claims this conceptual framework is reality, then one becomes
    • Here clarity needs to be established. Without clarity no real
  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • really different to when we, as it were, hear directly through
    • on. Such an unconscious conclusion in reality doesn't form the
    • the human realm, on the one side, and the animal realm on the
    • however, we proceed biologically, we discover real
    • with the vision's observation. Whoever can really analyse this
    • plays a role but in reality, less than with the seeing and
    • relationship really in the physical organization of humans and
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • bridge to a trans-subjective reality existing outside human
    • reality?
    • effort to determine reality. Today philosophic viewpoints have
    • outer sensory reality into the smallest detail, without
    • but a real activity which floods and works through the world.
    • content, but for him it became real world content. If we look
    • can not only be thought but can be experienced as reality. Here
    • consciously — was transposed into the realm of belief. So
    • we could realise due to this, what we have to do ourselves,
    • form a concept of grasping a reality, quite apart from
    • reality. We are born as human beings in the world, are
    • the reality by looking at ourselves in our own inner being. As
    • reality, as we can only through human struggle connect to the
    • other half-reality, which observes us from the outside. If we
    • look towards the West, so we see the half-reality is researched
    • questions because it's only a half-reality. So on the one side
    • there appears only one half of reality as a given; if one
    • really looks at it, it raises questions. In Central Europe you
    • and in others. Here one develops what really can become a conceptual
    • organism. This is then the other side of reality, and this side of
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  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • understanding. One of these areas in which results can really
    • real human power; this is something which passes into the whole
    • the child in the fullest sense of the word, didn't really live
    • When you direct your gaze in order to learn what really happens
    • position where you are able to recognise a real relationship
    • the reality is followed in the process of the soul-spiritual in
    • such a way that they really fulfil true human education.
    • never really capable of differentiating between “nearly
    • within them. This proves the reality of thoughts. Not only our
    • Teaching and education really becomes an act of sacrifice
    • real teaching and real education, nothing can come about. This
    • way, in order for the art of education to become a real
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • decades. Because this book strives to be completely realistic,
    • live in a time in which contradiction is a reality. As a
    • reality and is being offered with suggestions based on reality,
    • of thought, founded on decades of realistic observation of
    • discovering and understanding: real problems exist here,
    • realistically, regarding the indications in my
    • quite abstract: this is intended in a complete realistic way
    • really distinguish what works and what can be understood as a
    • of economic realism has developed; a kind of
    • economic-scientific realism which says that one can hardly find
    • real scientific economic laws could not at all emerge. Yes, we
    • unworldly man, a person who knew little about reality, who
    • important role. This man who was a stranger to reality wanted
    • abstract, how unrealistic this was which wanted to be brought
    • without excluding thoughts but which promotes realistic
    • thoughts in order to develop from a realistic basis. Then it
    • about finding contemporary humanity in its real conditions in
    • foundations, in a real way, one can now — not with
    • the social problems can only be affected in a real way out of
    • created among people will they develop something of a real
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  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • so far, and really from me it has happened as little as
    • less apparent or more or less really worked, but the
    • and Intuition in such a way that it can really be proven again
    • defamation of what is really striven for in the Anthroposophic
    • drew closer to Anthroposophy. Today we have really made a
    • about and how unfruitful that really is. My original striving
    • godly-Father experience, then he will realise he must go
    • Anthroposophy through real research of the Christ event, can
    • and one can really speak about a resurrection of the human
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • about today and it became clear to me that one really needs a
    • really existed and how the life of speech played its part.
    • really be looked at.
    • understand the content of older words. We must realise that
    • will impulses — we really experience it this way today
    • in reality not translatable into a western language, because
    • wants to really understand literal fluency. One can't
    • actually not really what Anthroposophy wants to tell you.
    • really pure object. Anthroposophy bears within it a profound
    • be clear what kind of reality there is to be found in specific
    • reality can actually become inward experiences. As we saw
    • to really behold and earnestly study the results, when it comes
  • Title: First Class, Vol. I: Lesson 1
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    • are members who really want to be representatives of
    • engraving. That we really identify with what emerges from the
    • arises: Why does the reality of being all around us, of which
    • real knowledge must be fathomed from what is revealed in the
    • clearly realize that everything that is not acquired in this
    • way is not real knowledge, but only pseudo-knowledge, that what
    • realize that it will only emerge from the stage of
    • really go. We must find the ways and the means — and this
    • path that leads to true, real, light-filled spiritual
    • to really grasp the spirit as spirit, not merely letting
  • Title: First Class, Vol. I: Lesson 2
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    • and the sublimity of the external world, but we also realize
    • world, which in reality is the world of his own being.
    • real knowledge and insight.
    • Guardian's mouth, if he looks back upon himself, will realize
    • illusion, and the real world, should appear before our souls as
    • arbitrarily, we create what is not real. When, however, we
    • banal things which cause us to realize that life is serious and
    • possibility of really concentrating on spiritual striving and
    • friends, it would be really good for spiritual striving if all
    • anthroposophical activity have I realized that a new phase of
    • From all this you can judge how different spiritual realities
    • mirror, but as realities from the yawning abyss of being.
    • from real knowledge, firstly in our thinking. Normal human
    • things of the outside world and doesn't realize that such
    • It is perhaps depressing to realize that it is a corpse, but it
    • with feeling we never really get to the point of observing
  • Title: First Class, Vol. I: Lesson 3
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    • realizes in reality by entering the spiritual world, that the
    • himself: What is true is what is seen, what is real is what is
    • by differentiating between true and false, reality and
    • between birth and death in a way that you could never really
    • and speaks to you is a real person or the semblance of one. You
    • being real or merely a dream. Just imagine what insecurity,
    • reality, is also the way the adept feels standing at the
    • important experience he has when he realizes that on the other
    • a real spiritual being, a real spiritual fact stands before you
    • semblance and reality are mixed up and to differentiate between
    • semblance and reality is problematic at first. That is
    • truth and error, between reality and illusion - independent of
    • completely new capacities for distinguishing between reality
    • this capacity to distinguish between truth and error, reality
    • live in reality. Reality accepts you as a physical reality.
    • acquire the correct feeling of your own true reality. Then you
    • error, between reality and semblance of reality.
    • that in the physical world the chair is a real chair and not
    • its reality.
    • really something which comes very close to the threshold of the
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  • Title: First Class, Vol. I: Lesson 4
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    • well, to the extent that its earnestness can really occupy our
    • such characters in real life, I would feel great antipathy
    • so in real life. At the moment when something derived from the
    • realities.
    • through the School, and that it is necessary to realize that
    • willing. Within ourselves, our corporeal “I” holds
    • able to realize that what I call the outer world is much more
    • really feels how the gods in shining garments move around the
    • raised up - if we can really feel it - and away from what mocks
  • Title: First Class, Vol. I: Lesson 5
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    • two spots, a and b, are drawn]. The real human beings are all
    • the person who really stands before the Guardian of the
    • becomes clear that the light is real and must wage a hard
    • real. And then something occurs to the person which makes him
    • temptingly. And we first realize that there is something
    • realize how enticing the sunlight is, caused by the
    • realize that it is dangerous to look at the pure light and the
    • together in one, where light and darkness become realities. And
    • without light and darkness becoming realities, we will not be
    • In that realm where your thinking
    • In that realm where your thinking
    • one gradually enters the spiritual realm.
    • knowledge of the real world.
    • In that realm where your feeling
    • Once again: if one wishes to realize what exists in
    • In that realm where your will
    • man penetrate in reality, that he does not cowardly shrink back
    • from reality, that he penetrates into reality in order to unite
    • know nothing about these realities; that we can no longer do
    • In that realm where your will
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  • Title: First Class, Vol. I: Lesson 6
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    • true self-knowledge. We realize that one is only human when he
    • becomes aware enough to say: In reality you are related to the
    • water elements, then we realize: as far as water is concerned,
    • can see how in reality all thinking - this is unknown to people
    • thinker you bestride the earthly realm,
    • As thinker you bestride the earthly realm,
    • if we really descend consciously, becomes a wakening in
    • realize how hard ordinary thinking is. Ordinary thinking is
    • stone hard. One really feels thinking with angles and edges
    • As thinker you bestride the earthly realm,
    • hold thoughts back from the light. We don't realize that
    • whereas in the realm of the denser elements the Ahrimanic
    • Threshold's warning and not enter this realm without having
    • Imagination, really integrates with this cosmic chemistry, it
    • be a real member of this School of spiritual life. That is the
    • those who realize that the light is there will understand the
  • Title: First Class, Vol. I: Lesson 7
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    • says is really objectively true. For only when we serve the
    • which is the first experience towards the attainment of real
    • really is. 
    • and willing. In reality they are three humans: the thinking
    • boundary. (In reality it is bounded by the spirit, not as it
    • human organism's interior processes. In reality what beats in
    • all reality can be realized during the encounter with the
    • represent will, then he will realize how the heart contains the
    • head, but as a function of the heart, of the soul, we realize
    • realize then how willing, concentrated in the head, is the
    • real knowledge is to be obtained; these are the admonitions
    • A real human.
    • A real human.
    • A real human.
  • Title: First Class, Vol. I: Lesson 8
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    • Goetheanum must really come from the Goetheanum. Therefore, the
    • the Christmas Conference something real has happened and for
    • School whose work is really about anthroposophy and not
    • investigate in the spiritual world, is not real knowledge. We
    • strives for real knowledge, then he must have a sense for the
    • although it is true that man must really participate in all the
    • that he will realize: In this light-filled kingdom of earth the
    • feelings I have spoken about. But then, when he really is
    • must be realized that what I am saying here can really be
    • conscious conclusion that it really is so. One comes to know
    • otherwise aware of in the human motor system, which is really
    • in, then we also realize how in this will there is a secret
  • Title: First Class, Vol. I: Lesson 9
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    • empowered force, to liberate itself from its corporeality.
    • to undertake a really intimate exercise of these three
    • forces of the earth. And it is really wonderful how the growing
    • the surface you are touching. But in reality, you are
    • realize how we are continually nurtured by the essence of
    • realize and experience the spiritual in us when we elevate the
    • it really is an ascension from life through love to piety, to a
    • if it is really undergone, if we really end up being pious
    • In the realm of spirits.
    • In the realm of spirits.
    • In the realm of spirits.
  • Title: First Class, Vol. II: Lesson 10
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    • lessons, which, as I have often stressed, are real
    • concerning whether or not someone is really destined by their
    • corporeality or not which determines such a great divergence
    • independently of corporeality. And this healthy common sense
    • don't even realize it.
    • work in order to eat. They do not realize that in the plants
    • or if you really want to be affected by it, in reality. Behold
    • gazing up to the star-studded heaven, we really have the
    • really enter meditating into this vision of the star-filled sky
    • that was not the case at all. In reality in ancient times the
    • impact on the person emanating from the object, but really also
    • robust sense-perceptible reality. But you are blind, you live
    • really immerse yourself in what the initiate relates with your
    • be really stimulated. It is therefore good the look deeply into
    • were hearing it, as if another being were speaking. You really
    • world really does have an awakening effect on the
    • should really be experienced as remembrance of speech and
    • The real
    • say; we realize that the speech of the Gods is
    • our soul really makes the journey back to the previous
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  • Title: First Class, Vol. II: Lesson 11
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    • which real knowledge of spiritual things can be realized. Of
    • For the transition is made for meditation to really enter
    • So we have the head-organization, a real replica of the
    • circumstances. This doesn't mean that the head is really the
    • real in the second verse.
  • Title: First Class, Vol. II: Lesson 12
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    • later in its true form, in its real essence, then the Guardian
    • wants something different than really standing within the
    • envisioning is only an image. It must lead to a real experience
    • Therefore more and more real indications should be given to
    • really feel it, then you have grasped something spiritual,
    • in reality, though, our senses also shine, except that while
    • line] this I-thought is a real thought. We exist in that we are
    • – although we realize that it has been before us during
    • are. So if we really wish to penetrate into our Self, into our
    • true I exists in the same realms as these beings of the higher
    • hierarchies. Therefore in entering the realm of self-knowledge
    • we must also enter the realm of the higher hierarchies. Then we
    • today if we can really evoke this inner attitude in the soul,
    • don't realize then that in esoteric life everything depends on
  • Title: First Class, Vol. II: Lesson 13
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    • which is least experienced with real attention. For man
    • we are meditants and then realize that we have forgotten, we
    • And then we will really advance in what is said to us
  • Title: First Class, Vol. II: Lesson 14
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    • which he develops his normal consciousness. He realizes that
    • of it. But he also realizes that he can never know himself if
    • the world which is the world of his real being. And the
    • the real gateway to the spiritual world.
    • Thus the person realizes that before he enters the kingdom of
    • should realize that these beasts are the outer reflections of
    • realize ever more that the human being must become different
    • is beyond the abyss. We will realize ever more: Here on earth
    • something of the reality of the spiritual world, he must do
    • The person will realize that two states of mind
    • can be a reality within him: the one on this side
    • realm beyond the threshold. The Guardian warns us that this
    • the spirit-realm.
    • to reality if correctly spoken in the spirit. The
    • in the physical realm, may not be brought over into the
    • spirit-realm. In the spirit-realm all that is spoken must
    • You must understand, my dear friends, the reality that this
    • being. It is distinctive. And this distinctiveness is really
    • My life solidifies it, so I transfer it to the spirit-realm.
  • Title: First Class, Vol. II: Lesson 15
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    • real knowledge we approach the abyss which opens between the
    • the world from which we really originate, appears to us at
    • Every night when we sleep we find ourselves in the realm to
    • humanity; we are really within it, that must be emphasized.
    • But we may only consciously enter this realm in full
    • being we meet if we have the earnest, real will to look into
    • thepath over the abyss into the realm of
    • the abyss into the realm which at first is dark to us.
    • As long as we are here, in the realm in which we did
    • spiritual world; when we come back we should live as real
    • spirit realm.
    • answers in us as though we wished to transfer to the realm of
    • can really make the spiritual element our own.
    • enables us to be human beings within the earthly realm.
    • realize that we are among these beings of the higher
    • Angeloi really live in them. And when we feel with our senses
    • so that we can stand in the realm of nature, but also in the
    • realm of spirit, and realize our Self from both sides of
    • reality: from the side of nature and from the side of the
  • Title: First Class, Vol. II: Lesson 16
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    • at  the Goetheanum. Thus through the School a real
    • Furthermore, in order that the School really be
    • spiritual world in which our real self originated.
  • Title: First Class, Vol. II: Lesson 17
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    • In reality rays are not physical. In reality it is the spirit
    • us, what they had previously been given from the realm of the
    • heavenly conversation. But soon we realize that it is not
  • Title: First Class, Vol. II: Lesson 18
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    • And now we realize that spirit, in which we now
    • Nothingness. For in their reality all beings are only present in
    • From the realm of radiance, dominion, acting, the
    • Now we realize what acts and weaves in human thinking: the
    • we experience true reality. And only when we possess this
    • reality, do we also know what really surrounds us between birth
    • and death is the reality of what we experience between death and
    • the spiritual world into which he enters if he realizes that when
    • finds himself in the reality of the spiritual worlds, within the
    • heard through initiation-science from the realm of the heights.
  • Title: First Class, Vol. II: Lesson 19
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    • of all real, true cosmic knowledge.
    • realm where the choruses of the different hierarchies
    • Dynamis, Kyriotetes in chorus from their realm:
    • From the realm of the first hierarchy comes the answer:
    • enter the esoteric realm, we should first feel that the
    • which resounds from that other worldly reality. What our
    • am” does not come from us in the earthly realm, that
    • first enter the realm of the Seraphim, Cherubim and
    • Here in the earthly realm it is illusion.
    • the realm of the first hierarchy:
    • knows itself to be in the realm of Spirit-Word borne by the
    • Again the answer comes to us from the realm of
    • knows itself to be in the realm of the Spirit-Word borne by
    • Again from the realm of the first hierarchy
    • From the realm of the first hierarchy:
    • realm of the Spirit-Word borne by the Seraphim, Cherubim,
    • From the realm of the first hierarchy:
    • realm of illusion, of maya, which led us to the Guardian of
    • self-knowledge over to the spiritual realm, and allowed us
    • We were in the realm of the Seraphim,
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • they must be realized with utmost earnestness. In this way,
    • real messages from the spiritual world, as truly Michael-words,
    • our true humanity flows. To really understand these words means
    • realize it — his soul-senses have not opened. He doesn't
    • realize that he lives and acts among spiritual beings and
    • existence in the realms of night-cloaked, black darkness; that
    • realm of sensory light and it becomes light for us there, where
    • must first recognize this before we can become aware, in real
    • Then Michael leads us to the real Rosicrucian School, which
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • unreal. What is then this thinking?
    • must place what this thinking really is before our souls in
    • with maya-reality, we cannot cross.
    • Selfhood being, that is, our true, real being, hides itself in
    • movement must be based on reality from now on. And this
    • statement begins with the permission as a real fact, not as a
    • we are in an earnest occult School, in the real School of
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • “O man, know thyself” is to be realized.
    • actual self. Behind us is the glowing, sunlit physical reality,
    • That we have entered in reality is expressed in that we first
    • not achieve real knowledge if we do not rise up to the cosmic
    • forces of the cosmos. The realm of cosmic circling distance is
    • make free above, into the cosmic realms. Everywhere —
    • In that realm, where your thinking
    • In that realm, where your feeling would
    • about the third realm, where the will originates, the Guardian
    • In that realm, where your will
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • dark powers in the realm from which the force of our thinking
    • look up to that realm from which our thinking comes, where
    • realm which reaches out into the horizontal, into the cosmic
    • the realm of the earth and of gravity from which the force of
    • the spiritual world if he wants to be a real seeker after
    • clear to us that our real being is not revealed by all of
    • border of the dark realm, into which we must go so that there
    • In that realm, where your thinking
    • In that realm, where your feeling would
    • In that realm where your will
    • In that realm where your thinking
    • In that realm, where your feeling would
    • In that realm, where your will
    • path to conscious unification of our corporeality with the
    • elements. And in different degrees our corporeality is one with
    • verses, through which we can unite our corporeality with the
    • with this real act.
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • shines and speaks from the realm of the stars — to the
    • lies before us as a corpse. Thus, we approach the reality of
    • our thinking when we become aware of its deadness, and realize
    • first representative of Michael, for the real leader of this
    • As thinker you bestride the earthly realm,
    • realize that our thinking is at first animal-like. We must
    • really grasp our willing.
    • As thinker you bestride the earthly realm,
    • otherwise a boundary in order to enter the realm of spirit.
    • can work in us with their force and really bring our I downward
    • true self-hood So we must realize that if we only concentrate
    • sense real being in godly permeated willing.
    • the spiritual realm, which, however, appears before the human
    • occult school that a real action precedes something like this.
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • the truth is that we are only really awake in our thoughts.
    • corporeality as beneficent fire. What brings the will to
    • world, from the world of physical reality in which we are
    • reality passes through the will into the thoughts. Then the
    • interweaving reality in wisdom. The Guardian of the Threshold's
    • now let us again consider — for all real development
    • they must be burned. We must really observe the occult rules.
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • anthroposophical esoteric life, to create real esoteric life,
    • reality occurs in the spiritual world itself. Therefore, this
    • utmost earnestness. It is really necessary, my dear sisters and
    • for what really flows through the anthroposophical movement,
    • to really be a worthy representative of the anthroposophical
    • which is more real, for it is really the case that when most of
    • the person over there more real than thinking, for thinking is
    • illusion, whereas feeling is half reality - we see the person's
    • And then the real spiritual human being appears to us, who in
    • much more real than merely semblance of light.)
    • we will realize that at the moment we are brought into physical
    • it is firm, we realize how thinking, the source of willing in
    • thinking. We observe human will transformed into its reality
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • of words do I want to express it, but as the result of a real
    • machines in the realm of big capitalist enterprises. Through
    • evolution are not considered as being alive in reality, but are
    • spiritual reality living in the outer sensory, scientific
    • falsely created image, an ideology. The actual reality is
    • reality. The reflection within the soul is human evolution,
    • into the pure materialistic reality of economic events. Even
    • proletarian question was something far more real than what is
    • that this economic life could be the only reality because for
    • preoccupation of rights leading to such real worthiness. Since
    • realm of the social movement. They believed that only through
    • When a person realizes where the basic impulse of the social
    • labour as goods. Humanity will only realize what hides behind
    • from the nature of goods. People must realise — and here
    • at the base of all things in reality, but that it's only an
    • ideology, can't be the real spiritual impulse. Such a person
    • needs to be pointed out that what is, is really needed is the
    • reality in the social organism, in human consciousness. This
    • real members of abstractions, these people whose practice is
    • but will spread out immensely. The real life-practitioners must
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  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • Based on Life's Realities and the Necessity for a Scientific
    • Social Question Based on Life's Realities and the Necessity
    • state, but coming from appropriate reality, coming from the
    • a real understanding of this organism it is necessary to
    • — would prove that the real spirit within the meaning has
    • from the mere game of analogy will know that in reality, things
    • beings to a particular part of nature. Here one needs to really
    • talents in reality dependent on the natural origin, so the
    • experience for all that is really human, will not feel anything
    • freedom, a reality. An astute Hungarian searched for proof that
    • these three things, but when they are realized, when they
    • they should be living reality and through their lively activity
    • of life one is able to figure out the real gesture of the
    • social organism. A realization will arise that brotherliness
    • freedom. Now suddenly the three golden ideals gain their real
    • to be formed in which human equality can be realized, so too
    • spiritual life actually from the two other members. A really
    • picture of more truthful, more realistic impulses for the human
    • some in a really sympathetic way. The bridge which needs to be
    • actually do something to make it a reality in actual life, each
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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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    • Fanaticism Versus a Real Conception of Life in Social
    • “Fanaticism Versus a Real Conception of Life in Social
    • Whoever makes the effort to penetrate the reality of life, the
    • and social soul wisdom than you actually realize, on both
    • in true reality hardly be considered.
    • in a really, one could call it, in a scientific form which it
    • as a reality. Actually, for those who have a sense for
    • actual reality, given by the actual living proletariat today,
    • sense for reality based observation, that the proletariat
    • future social structure, but in it exist a real criticism of
    • forces, then I steer it towards this becoming his own reality.
    • the other side perhaps in a counter observation, is realised by
    • question of viewpoints which in real life at present probably
    • thought habits of today, are not able to grasp the reality of
    • wants to enter into real life, this very thinking has
    • criticism and does not enable real impulses created out of
    • these thought images it shows that reality can't be penetrated.
    • a certain unrealistic view of life, a view of life which omits
    • of goodwill the inability to establish the real bridge to outer
    • reality, everyday circulation of capital, the cost of labour,
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  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • order to really understand the history of life. As much as
    • Proletarians didn't involve themselves as much within the real
    • particular relationship, to focus on really making the social
    • very practical and have a sense for what is real, are still
    • an actualized one-sidedness, realized one sided theory, then
    • has in real life an opposition to it. The social organism, in
    • order to be a reality, must have oppositions within itself.
    • the placing beside one another within the real social organism
    • From the following we see what it's really all about. Economic
    • really doesn't matter to me how the economic organism is
    • real life which is the tendency of the economic life to use
    • Law. If you try and find what lies behind such real Law,
    • questions of international life now steps into the real world.
    • of the law, in every single real case, needs to enter to make
    • real crossing point, I would say, of the modern social question
    • only, would not be through some realization of theories,
    • that end it is necessary for people to also really understand,
    • However paradoxical it sounds, when you examine the real
    • is becoming a limiting factor, even in the real sense it is
    • really difficult to actually govern, and where one could still,
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  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • derived out of abstractions but out of reality; they would be
    • contribution to just those realistically orientated observers
    • soul of those people touched in their real nature by the modern
    • could ask: ‘What am I worth as a human being? What am I really
    • reality.
    • containing a higher reality, but if one looks at it is a mere
    • ideology, which has no reality and which contributes nothing
    • can argue a lot whether ideology is really the basis of
    • have developed, somewhere rise as a centre, a real centre from
    • really protect its own true worth, which it carries within,
    • however see that, in reality, only the ruling spirit of mankind
    • structure, it can as a result really work on the social
    • realistically what is actually meant by this.
    • one can't always imagine what will perhaps be a reality in the
    • real Homo in the area of the economic life, then we have our
    • spiritual eyes focused on the real social organism which is
    • don't really want to enter into a game of analogy between
    • natural foundations of the economic process when we really
    • so familiar with reality that it doesn't come to light when
    • determined relationships in real life, even in the then already
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • such that very little, really very little reaction was elicited
    • those who really understand the Proletariat, not merely think
    • taken up what could really be considered a fruitful development
    • offered by economic life, among them really live the basic,
    • the other hand, it is not really important when people point to
    • One needs to realize how incisive Karl Marx's ideas
    • intense manner. It must be asked: Can human labour ever really
    • economic process, because in reality something is added which
    • could never be a true component of this reality. On this basis
    • People who do not agree with this should really not be resented
    • and that this progress should really be striven for — and
    • organism. Tonight, I really don't want to play with various
    • place. It must be realised that when a person in the economic
    • economic reality and bring it into movement towards a goal
    • really lie, there you have the old merging which certainly had
    • who have no eyes, no spiritual eyes, can't really distinguish
    • doesn't really have meaning, the only meaning it has is that
    • paralyses the real spiritual life and besides that, leads to
    • spiritual life will really become the winner over purely
    • How will an enterprise really look in line with these
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  • Title: Lecture: Richard Wagner and Mysticism
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    • we realise that its impulse has already made itself felt in the form
    • consciously realised by him any more than the laws of growth are
    • consciously realised by the plant. I say this at the outset in order
    • would-be learned gentleman remarked: “Goethe was really a Mystic,
    • And now let us speak of what is really the fundamental conviction of
    • — Indeed, the true Mystic realises that this higher kind of
    • which is, however, more than an image. Those who really know what they
    • Spheres is a reality, for there is a region of the spiritual world in
    • real world into which man can enter through a higher birth. Initiates
    • pervade the created universe. He felt the reality of this music and
    • realise how deeply Wagner's soul was steeped in Mysticism. To a
    • that happens to be living in their soul. He wanted to realise his
    • when he realised his mission, a point too, upon which Nietzsche
    • realise the union of religion, art and science — which in the
    • primeval times he realised that although the arts had once been
    • in human nature is in reality one and undivided but has been separated
    • There is a deep reality in a sacrifice made by one being for the sake
    • albeit this universal soul must be thought of as a reality, not as a
    • Wagner realised and understood the mysterious thread that binds soul
    • erudite professors. What are legends and myths, in reality? They
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  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • Thus when medieval culture was at its prime, it was realised that
    • communicated afresh. True, the Greeks realised that higher spiritual
    • and were thus able, with super-sensible knowledge, to realise the
    • Very little real understanding of Plato is shown in modern text-books
    • is little real understanding of Platonic philosophy. Modern
    • of Aristotle and of Plato, by showing that there was really no
    • with real substance.
    • us pay heed to time, for only the illusory images of cosmic reality
    • Nazareth and the place of Christ in the realms of the spiritual
    • realised that Roman culture was rapidly falling to pieces under the
    • Apostate was indeed the Apostle in respect of spiritual realisation of
    • the Mystery of Golgotha. — And it is this spiritual realisation
    • Truly these things are grave when we see them as they really are. I
  • Title: Community Building
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    • most intimate harmony with these movements. One could really
    • that we can do in future in the realm of Anthroposophy there
    • today; for history, real history, experienced history, history
    • ought really to be carried out under the influence of this
    • Society. And it is necessary to realize also, my dear friends,
    • really and concretely human and without which the child could
    • anyone knows who has had any experience in this realm —
    • this fact of the soul into the spiritual realm, 1 had to say at
    • for the purpose indicated that, if real community-building was
    • the occurrences, exist those real entities which are actually
    • This is a powerful bond of union; it is really a drawing, not
    • with all the other content of the sense world, but we really
    • other person. Only then does real understanding of
    • start from that state for the real understanding of
    • real idealism exists only when the human being can be conscious
    • there will be present a real spiritual Being. Just as the
    • so must we learn to permit a real spiritual Being to be
    • — a Being really present in the spirit. We must have a
    • does the single Anthroposophical activity really begin to
    • become the realizing of the supersensible itself.
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  • Title: Community Building
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    • insight into the spiritual realm achieved in some way or other
    • which he considers his world of reality while he is dreaming.
    • reality in a manner appropriate for him and for his fellow men.
    • suppose he should introduce a realm of pictures like that of
    • the other out of the consciousness which is really competent to
    • about things belonging to the external reality. And when a
    • something has really only very little sense in the higher
    • attitude of soul is especially necessary for the real spiritual
    • supersensible realms if the person concerned is constantly
    • great proportion of the opponents are really of such a
    • become an opponent of Anthroposophy. He really does not know at
    • written is the act of opposition. Those who really know what
    • These things must really be viewed with complete objectivity.
    • had the feeling: “Well, they ought really not to have
    • Goetheanum, in its destiny of almost ten years, has really
    • it, that something inorganic has really entered into the direct
    • person, as content and vehicle. In this realm also it is
    • Society; but in reality, this is not true. For there would not
    • founding, direction, and support. Real logic, the logic of
    • reality, is always entirely different from abstract
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • challenges presented by our age really have to be faced
    • minds cannot really achieve this serious mood unless we
    • evolution to get a real understanding of the origins of
    • look at a stone. In reality it is not the actual plant we
    • see. A plant is really something entirely beyond sensory
    • plant. When we talk about plants today we are really
    • that indeed is what really matters in human life. That is
    • people dislike having to be so true to reality that one
    • felt about it. I really want to hear exactly what it was.
    • ‘Well, it really was terrible what was said
    • facts, on a real world that will get us out of the habit
    • to bring to realization what people are told is a
    • when it is in fact a magnet. In the same way we really
    • magnets you fail to realize that a magnet has more to it
    • errors when we try and apply such ideas to real life. One
    • however, it has evolved from something else, and in real
    • real idea of what it meant to connect one's life to the
    • is really typical. As I said, please forgive the abrupt
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • moment. We shall then have to act out of our realization
    • in conventional anthropology and it is not realized that
    • to become the real instrument of intellectual
    • Publications of this kind contain a trace of the real
    • authority has reached an extreme degree and people really
    • real inner reason why Deussen's or Garbe's botchwork
    • really all one had was the outer shell of the Word of old
    • hearts and minds with the realization that new insight
    • 19th century particularly in Central Europe you really
    • They do not realize that they are not communicating their
    • deceived; they will have realized that what I wrote was
    • but it is not properly realized.
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • which we must base our actions more real. I am looking
    • today. We really need such concrete ideas, for they are
    • the only ones that enter into the realm of feeling for
    • human beings, and therefore into real life. They are the
    • the world today we should really consider the most
    • reality. The spiritual-scientific point of view makes us
    • term. Let us say that ‘realms’ arose. Such
    • realms were ruled by individuals, or by particular
    • times the idea of a ruler of the realm, as we may call it
    • — whatever words we use do not really fit those
    • earthly realm came very close to what people knew to be
    • the way a ruler of the realm was introduced to his
    • really almost the only way in which we behave towards
    • grandmother and so on — was of no real concern if
    • social awareness of human beings was entirely realistic.
    • is really true that very recently a pastoral referred to
    • realm close to the earthly realm — flowed into him,
    • exist side be side with the earthly realm, one that has
    • power streaming into the earthly realm, giving direction
    • and orientation, was felt to come from that other realm.
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  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • realization; or in other words that there is a great deal
    • attention to what is really going on.
    • what is really going on.
    • really took note of the intensity with which those other
    • spiritual-scientific movement is really approached in a
    • I have often called the real big shots in the
    • came to realization:
    • reality.
    • we are in error, they fight us because it is realized in
    • as a picture, not the reality. So, please, think of
    • reality that lies behind is similar to the relationship
    • not really my concern to correct printers' errors, but
    • shelves; I said that one cannot really accuse people of
    • underestimate it! You have to realize that it is going to
    • desire for power, has its real origins.
    • Note 13 ] This document really
    • that really exists and has also been quoted in many other
    • really saying who had the nerve to say that a criminal, a
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • heart, to discuss some of the things that really need to
    • paradoxical, particularly if one fails to realize the
    • as it really is. I think I have already given you an
    • managed to get a real understanding of the physical
    • cause real havoc in our thinking processes. It certainly
    • things are the opposite of what they really are. That is
    • intend to lead up gradually to what I really want to say.
    • I stand with my two feet on the ground. I really perceive
    • so ethereal that they now extend from our ears and touch
    • church or the dogma of repeated earth lives. Real
    • when you come to realize that looking at the human head
    • that is something that really comes hard, to let
    • modes and relations of production are the Only reality on
    • with the feeling I have that I was really able to achieve
    • What really
    • relations in this world. Real understanding of the
    • pointed out on other occasions that in reality things are
    • to a state of sleep. The reality is different. In summer
    • applies if we consider the real situation in comparing
    • middle realm, with rhythmical activities in the human
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • truth as something theoretical and not as a real deed
    • come to the realization that the search for truth is a
    • realize that when we gain insight this is no mere theory,
    • real progress of human evolution the way they are
    • the decline of the West to full realization, the
    • real and that we should not look for reality in that
    • perceive around us and to consider them to be real, or
    • be real but use them as ideograms, ideal points in space.
    • kind of outer reality—like a solid bridge with its
    • create some kind of physical reality, in spite of the
    • phenomena, are not the reality of matter. They are mere
    • phenomena; they come and go out of another reality that
    • The real
    • reality. The search for truth must be based on facts.
    • think that because others say it is 'matter' it really is
    • reality be satisfied with this. The essential thing is to
    • definition that takes hold of realities, in this case the
    • ideas to take hold of reality. We cannot do so whilst we
    • reality begins, with every word saturated with reality.
    • we encounter reality. Nor can we say that someone should
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  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • what it really means to experience gravity. Concrete
    • reality of the spirit this sometimes sounds like children
    • theory and consider the reality: to progress at all
    • perceptiveness, to doing things, really doing something
    • but it is essential to make this point with real
    • reality, sometimes of course seeking it in the place
    • where it is to be truly found: in the true realm of the
    • concepts. It is concerned with reality. Anyone looking
    • views that relate to reality. The search for clarity of
    • with sickness and health, very real things in our lives.
    • reality.
    • inner mysticism, failing to realize that when he comes to
    • reality as soon as we enter the sphere of spiritual
    • establish the concrete reality of Spengler's work and
    • show how it can be overcome in a real and concrete way.
    • we must look for its reality. Let me ask you this. Would
    • to see clearly. It is the reality of the spirit that
    • or another. People fail to realize how important it is to
    • consider realities and not theories!
    • different, at the real nature of things. Here in the
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • cannot have anything to do with real knowledge, with
    • subjective knowledge that really can only be a matter of
    • realm and it is said that one should never assume that
    • takes life seriously really ought to feel that the
    • the finite, transitory realm of the senses and belief in
    • course of progress. We really have to use spiritual
    • up against the individuals whose real aim was to strike
    • example, is really good, you will gain more from reading
    • really wish to keep humanity bound to the material world
    • or 'There comes the smith', meaning a real blacksmith.
    • draw one's conclusions as to the reality from other
    • is the real nature of the spirit towards whom human
    • way the real idea of the Christ has gradually disappeared
    • really no longer have the Christ, they really should no
    • Christ; they really ought to call themselves Jesuits,
    • have been working for the threefold order, but we really
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • and waking up again, the real human being — the
    • helped people to realize that they had, in fact, been
    • merely an image of life in the realm of the spirit. Nor
    • death. Orientals had no real interest in this in the
    • today they are not really interested in human beings the
    • really developed in this culture of the Middle.
    • really is in the first instance the business of the West.
    • even the philosophers of the West are really out-of-place
    • The specific configuration of the West really fits the
    • reality the West considers only animal nature, just as
    • considering real things it feels wrong to speak of an age
    • Goetheanism, extending into the spiritual realm.
    • American, an ideal that is bound to come to realization
    • realized one day. Here something arises from the crude
    • working towards Anthroposophy must really stress —
    • which human individuals should come to realize are 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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    • ourselves, and work for the real progress of humankind. Unfortunately far
    • no idea that really and fundamentallY something quite different was going
    • significant stage. Although people had no real awareness of this, human
    • What does this really mean?
    • the relative size of something that had really been taken out of the
    • by human beings, that is quite independent of what really lies in human
    • invaded Europe, for example. We often do not realize how different the
    • that the people of the past used those names to describe something real,
    • intellect and comes to realization as it takes form in the products of
    • then placed at the top of the tree, but this theory really does not
    • comprehension of social concepts. I have shown that people really 'run on
    • It is therefore making itself felt in real life.
    • that very few people really think about these things — which I also
    • discussed at that recent public lecture. The 19th century has really been
    • social sphere — yet both of them do not touch on the reality of
    • science to us if it cannot help us get a really concrete grasp of human
    • deny the Gospels their reality, considering them to be the products of
    • alive in those machines. And so it really is our intention to be quite
    • sphere of feelings and sensibilities. You do not know what life really is
    • you only know what life really is if you speak of human souls moving
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • and an ego. We also know that we can only really
    • earthly realm. As human beings we have the potential to
    • developed to go beyond this earthly realm; we will have
    • to develop it without taking the earthly realm as our
    • really touch us as human beings if we allow them to take
    • will have to grow beyond this earthly realm.
    • these and really feel it; if they are aware of the
    • from beyond this earth. If we really experience the
    • This will take us beyond the earthly realm because it has
    • not itself originated in that realm; because the Christ
    • ourselves that the earthly realm itself does not contain
    • realm and look to the principle that has come into the
    • earthly realm from beyond the earth. We must look to the
    • realm, we might say; that we will not be buried on earth,
    • something within this earthly realm that will take us
    • power of Christ within us. And we really must come to
    • realize that we cannot seriously speak of progressive
    • that direction but fail to realize that there is
    • modern science you will find that it has no real
    • that this middle state came to realization above all in
    • Maximum number of matches per file exceeded.
  • Title: Life Between Two Incarnations
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    • really healthy sleep is for man. It restores in the right way what has
    • by everyone, then about their correctness only he can decide who really
    • reality, and all people will once be embraced in eternal love, even if
  • Title: Problems of Our Time: Lecture I
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    • social question. They complement Steiner's very practical efforts to realize
    • transferred from that egoistic realm and centred more and
    • appreciation of beauty, but it is essential, if a really social
    • We see that the real reason in striving for Socialism is that
    • reality. Indeed, any feeling for the gulf yawning between
    • from genuine reality has led to the “empty phrase”
    • facts will not excuse it, when a man will realize that
    • that we should learn what phrases and catchwords really
    • what has really happened, or to ask by what method of
    • and we can really only understand what has entered its
    • look up to the realm of these three spiritual kingdoms. Our
    • man, is really completed. Let this significant fact work
    • To-day they really have no further interest in it. They feel
    • connection with the spiritual world. Our real task, thus made
    • fellows, no realization that they stood before him as souls
    • of human society, is a school based on a real new spirit of
    • foundation of something like a real art of teaching and
    • do realize the need of the times should be looked at askance.
    • really different. What is really important is this: that in the
    • deep sources of reality and truth.
  • Title: Problems of Our Time: Lecture II
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    • social question. They complement Steiner's very practical efforts to realize
    • reality, in which the rule of the spirit within human
    • spiritual realms, but in future they will help to detach man
    • shall realize if we put before our souls one question of such
    • recognize that our real humanity lies in the depths of our
    • want to emphasize this point. We should really and truly learn
    • see, the possibility of opening for mankind real perception of
    • they should realize in a fruitful way what they have arranged
    • really mean? Surely something of which a vague
    • They must realize that they have passed through terrible
    • the last half-century. They assert that the genuine reality of
    • real lies only in the economic forces. All
    • merely form a kind of vapour rising from true reality, and are
    • mere ideology, with nothing but a semblance of reality. The
    • — is only an unreal vapour arising from the events in the
    • economic sphere, which is the “only reality.”
    • feel that the economic life was the “only reality”
    • reality, and not illusion? Only what is experienced in the
    • human soul — that is reality!” One who does not
    • sees his reality in what for the Oriental is
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  • Title: Problems of Our Time: Lecture III
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    • social question. They complement Steiner's very practical efforts to realize
    • really important feature of our post-Atlantean age is
    • Further, we must fully realize that the Christ-Impulse entered
    • feeling, everyone could realize that a great, important and
    • that the understanding of what really happened on Golgotha
    • understanding be complete, really satisfying the needs of
    • how they long to understand reality by means of abstractions.
    • really happening.
    • way. Until men realize the duty of this understanding there
    • spiritual world we live our life backwards. We really do give
    • world, but the real, fundamental understanding which will lead
    • our cities our heart bleeds when we realize the complete lack
    • of contact with what is really going on in the evolution of
    • People do not really know how, through their organization, they
    • the Event of Golgotha as a real fact in the centre of it
    • earnestly and fully, not to shun reality, but to comprehend it
    • nearer to the conception of reality needed by our times.
    • of reality, which can only be attained by grasping spiritual
    • reality as something concrete, as concrete as
    • sense-reality. Nothing does so much harm in the present day as
    • Maximum number of matches per file exceeded.
  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • social question. They complement Steiner's very practical efforts to realize
    • with its heart's blood proved inadequate when realization
    • saw of the reality of the increasingly extending economic
    • masses became a far-reaching socialist theory, really
    • the masses which may in reality be ever so deeply justified but
    • absolutely true; but becoming an unreal abstraction, elusive,
    • real insight into economic conditions. The chief thing in
    • what are they in reality as expression of their wishes and
    • incontrovertible, but that is not the real point. To try to
    • simple-minded, for such theories are nothing really but to use
    • real existence as Rathenau, for instance,
    • with the human spirit; since that, for the most part, is really
    • really matter how this value is forced to the surf ace as
    • surplus-value, not theoretically, but as it really and vitally
    • life of the last few hundred years is separated from the real
    • virtue, religion, while their real practical life was in no way
    • immediate future in the realm of teaching and education. As a
    • the present age are those to whom we owe the first really free
    • real knowledge of the growing human being. Social class and
    • rank make no real difference to him between the seventh and
    • Maximum number of matches per file exceeded.



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