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  • Title: Memória e Amor
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    • Organismus. Ela está contida no volume número 218 da Edição Centenária Completa [em
    • inglês, Complete Centenary Edition] dos trabalhos de Rudolf Steiner.
    • É para mim motivo de grande satisfação poder falar-lhes hoje, ao passar por Stuttgart, e gostaria de fazer desta uma oportunidade para discutir vários assuntos relacionados com as duas últimas palestras que aqui me foi permitido proferir. Falei então sobre a relação do homem com o mundo espiritual, na medida em que tal conhecimento pode ser avançado por trazer à tona os processos que acontecem durante o sono sem que tenhamos consciência deles, e pela luz que a ciência espiritual lança sobre as experiências sofridas pelo homem no mundo espiritual, entre a morte e um novo nascimento.
    • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
    • 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.
    • Há, entretanto, um processo essencial – ou grupo de processos – relacionado a essa convivência interior com os seres das hierarquias superiores. Se, no mundo espiritual, percebêssemos interiormente apenas o mundo das hierarquias superiores, nunca nos encontraríamos. De fato saberíamos que vários seres estariam vivendo em nós, mas nunca nos tornaríamos plenamente conscientes de nós mesmos. Portanto, em nossa experiência entre a morte e um novo nascimento, há um ritmo. Consiste na alternância entre a contemplação interior em que vivenciamos o mundo dos seres espirituais descritos na literatura antroposófica, e a atenuação dessa consciência. Fazemos o mesmo com o espiritual em nós, quando, na vida física, fechamos os olhos e ouvidos e vamos dormir. Nossa atenção, digamos, se afasta do mundo dos seres espirituais dentro de nós, e começamos a perceber a nós mesmos. Certamente, é como se estivéssemos fora de nós mesmos, mas sabemos que este ser fora de nós é o que somos. Assim, no mundo espiritual, percebemos alternadamente a nós mesmos e o mundo dos seres espirituais.
    • 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.
    • 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.
    • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que 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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    • “we can approach,” since I have often expressed
    • existence to our sight which cannot be reached by external
    • knowledge, and often it only shows the initial steps on the
    • of spiritual impotence. For this reason, for the Stoics,
    • spiritual impotence of the soul.
    • see what must often be raised here, as the first step on the
    • that at the same time create a spiritual impotence, are held
    • how little one straightens things out with this answer that
    • to deny its existence. How have we attempted to answer the
    • of education. In particular he drew attention to the fact that
    • omnipotence of God would contradict this idea of education;
    • But that would contradict the omnipotence of God: first
    • wickedness. This arises not through the omnipotence of God, nor
    • attention to that to which Lotze came to in the end, because
    • the German Philosopher Leibnitz, who had written a
    • and that conflicts with his omnipotence. Now, Leibniz says,
    • case one cannot speak of an omnipotence of God, since in the
    • Lotze thought, Leibnitz has limited the omnipotence of God and
    • rooted in the underground of the world and of human existence.
    • an unlimited extent from our soul-spiritual activity. There we
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • first of all, they must deviate their attention completely away from
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • may attract our attention. Nothing sacred, nothing having a religious
    • intention of transmitting noble thoughts to others, affords certain
    • which they gave them were intended for the Spirits of the Planets. The
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • This new state of existence is called life in Kamaloca.
    • This state of existence
    • the Kamaloca-existence takes up about one third of the duration of earthly
    • it enters the Devachan state of existence.
    • extent at least. This was a training Occult Schools. The whole trend
    • is a far more real state of existence than earthly life.
  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • to his own body. He learns to compare his physical existence in a selfless
    • way with every other form of physical existence. With every incarnation
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • which does not become our own experience. Here we must apply this sentence:
    • active. The intention that leads to vivisection comes less into consideration.
    • an animal. Later on the scientific intention which prompted him to vivisect
    • his further states of existence.
    • which he took in during his Kamaloca existence, everything engraved upon
    • in human life. Man does not master his own body to the extent he thinks.
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • to live for a time in an existence of its own and then it is absorbed by
    • the astral world. Such "astral shades" (specters) are often cited by
    • moral forces often lasts very long. Decadent peoples and races have
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • tends towards a new incarnation. In accordance with his capacities he
    • in the seemingly paradoxical sentence: The parents resemble their children.
    • small tents and huts, so he also transforms the fauna and the flora in
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • the sentence: “With the growth of knowledge and understanding,
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • a kind of plant-existence. Animal forms and human forms arose much later,
    • for at that time everything still stood at one stage of planned-existence.
    • 1st Lecture: Die Antwort der Geistwissenschaft auf die wichtigsten Fragen der Zeit.
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • Initiates do now, the soul-content of their fellows. To-day the word can
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • of free will. At the same time the intensity with which the human being
    • point of contention and the conclusions have been drawn, more from sympathy and antipathy than
    • sense is a poetic way, but in fact produces a true picture. Attention was also drawn to how in
    • were pursued but only a sense that was developed for the external world of facts. Attention was
    • I have often mentioned
    • seen from such points, the remaining content of world events be recognized. Goethe says of
    • attention for what is usually called history — but which, nevertheless, for a deeper view
    • what matters here. For to someone who, to a certain extent, can see through the interrelations of
    • contend against Alcuin, and how in Alcuin, on the other hand, Aristotelianism is already present.
    • is still spoken of there as a reality, and the existence of the external world, in the way one
    • is extended in space and flows in time is
    • this space in which physical things are extended and move, and beyond this time in which our
    • which, for the external existence of time and space, is a nothing but which, nevertheless, is
    • fifteen francs he still has ten; if he spends this he has nothing. If now he continues to spend
    • he has five, ten, fifteen, twenty-five francs in debts. He still has nothing; but, indeed, he has
    • ( Subjektivitäten);
    • of dialectics, of logical-dialectical-legal thinking is there, in which everything is tending
    • presents as the highest tenet of his philosophy the sentence: `I am'. And everything that is
    • encompassing the whole earth. Spiritual science, however, cannot be extended through natural
    • which, as is often stressed, every
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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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    • of free will. At the same time the intensity with which the human being
    • because of the separateness that we see in the individual human being today when the
    • life, are emerging ever more strongly from the depths of existence. On the one side we have the
    • that materialistic concept of life which has often been characterized here. This arose side by
    • is utterly unimportant. And anyone who does not see, in the most intense sense, something of
    • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
    • comprehensible only if they can be seen in this light. One can say: To a certain extent,
    • and always, to a greater or lesser extent, takes an the form of the political-legal-militaristic;
    • — are actually the bearers of premature existences of this kind which, through
    • forgotten — those abilities which we bring with us from the spiritual worlds when, through
    • conception and birth, we come into physical existence — and to turn human beings more or
    • has a particular tendency to breed a certain superficial, untruthful element, and the third type
    • of being the tendency to root out individual abilities and to turn people more or less into a
    • allow themselves to be convinced a little of the existence of the causes!
    • attention to individual human beings through whom these beings incarnate, in the East one must
    • Die okkulte Bewegung im neunzehnten Jahrhundert and ihre Beziehung zur Welikultur,
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • of free will. At the same time the intensity with which the human being
    • Yesterday I drew attention again, but from a
    • I also drew attention to how, in a different way,
    • I have drawn your attention, from the most varied
    • that in the Roman Empire the untenable situation arose which always arises when these three human
    • of the older development of humanity, but I should like to draw your attention to a few things.
    • the assertion of egoism beyond death. The wish to extend one's will beyond death led to the
    • leadership, is the body and soul — not the spirit to which less attention is paid.
    • science, there remained, as an external appendage, leading an abstract existence of its own, what
    • the whole human being a certain tendency. It is particularly the case in human beings of the
    • separated, beings asserted themselves in them of the kind that often worked unconsciously on
    • tends merely to the spirit and soul was mastered in him, was permeated with this will element.
    • If you take Hegel's philosophy, you find — I have often mentioned this here — that
    • entering into an existence before birth or after death. Nor can its justification be found
    • human being of the East is such that it tends towards imaginations: even if, at times, these
    • And a third branch extends from Rome towards the
    • Rome now divides to a certain extent into three separate branches. It diverges and moves to the
    • with his language. There the spirit-soul element lives in the language. This is often
    • it is all permeated with coquetry, one nevertheless sees how the whole nature of his existence
    • such that we can say: There is a tendency here to take into oneself everything that is accessible
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  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • of free will. At the same time the intensity with which the human being
    • As early as 1891 I drew attention
    • were written just at the time when Goethe and Schiller were founding the magazine
    • here. One could say: This is the general tendency of human evolution (arrow pointing upwards).
    • properly. They think that this book is written in the same way most books are written today
    • — that one can just read it through. Every sentence in a book such as this, written out of
    • were little understood in the time that followed them. I have often spoken about
    • this. People gave them little attention. Otherwise the study of Schiller's
    • disdain for the present, but strong, indefinite hope. Added to this the tendency to give
    • has from early readings of Emerson. Even his sentence structure, his train of thought, is copied
    • Thus there is often expressed in a smaller, more
    • particularly like to emphasize this — confront these things? Well, we have listened to one
    • person, we now go and listen to someone else. This means that, for the modern human being, it is
    • his books, not a single sentence need be left out. The significant thing is that people's
    • This is what people have forgotten — and forgotten thoroughly — in this age in which
    • This work arose from letters sent by Schiller to the Duke of Augustenburg
    • Philosophie des Unbewucsten: Versuch einer Weltanschauung
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • of free will. At the same time the intensity with which the human being
    • attention to the challenges that are placed before us with regard to the evolution of humanity
    • one, then this must be the increasing ascendancy, the increasing intensity of the human power of
    • intensity of the longing for knowledge that held sway before the middle of the fifteenth century.
    • Striving for knowledge was an intense affair of the human soul; for knowledge that had an inner
    • into a deterioration. And it is this decline of real intensity in the pursuit of knowledge that
    • importance were the abilities, the forces, brought by the human being into physical existence
    • forgotten; spiritual culture could be forgotten, but machines would remain. They would simply be
    • birth certificate or the christening certificate that had to exist; that was the important thing.
    • in the letter-patent of nobility or similar documents, something that is already showing itself
    • blood will no longer be of importance. The letter-patent of nobility and similar papers will have
    • patent. For, the economic life would grow above the human being's head if he did not show himself
    • when existence before birth had been forgotten a recognition of the life before birth still lived
    • becomes the content of his skills; that he will be able through this spiritual life to satisfy,
    • civilization if a truly elemental and intensive will does not arise from the area of practical
    • area one can definitely speak of an inner opposition, sometimes quite unintentional, against what
    • With this I only wished to draw attention to
    • something that needs watching. It is by no means intended as a criticism or as a reference to the
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • of free will. At the same time the intensity with which the human being
    • has proceeded from a constitution of soul which we have often called a kind of instinctive
    • of the soul there arose in St Paul, through a particular enlightenment which came to him at a
    • who had bestowed on him his title of Emperor. And when one studies the whole extent of the
    • which extends over the greater part of Europe.
    • receive its content? It was — one cannot put it differently — 'inborn'
    • recognize the intentions of the gods regarding human beings, for they had experienced this before
    • — that is the Roman Popes and, by extension, the individual vassal princes of the Popes,
    • from this or that view, since it must always be seen from different sides. I have often said that
    • are merely words so that the faithful are also quite content when they are in church and the
    • constitution of soul. If people would only pay more attention to how the majority of those who
    • threateningly since only a kind of rhythmic balance existed between revelation and reason. What
    • old what is still left by a dreadful tightening of taxation or they fill what is lacking by
    • West who have no idea what the conditions for life are in the Centre. In Zurich people listen to
    • unity of the Slovak and the Czech elements. The listeners are astounded at what such a professor
    • everywhere; people cite it as something which they pretend to understand and must pass judgment
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • of free will. At the same time the intensity with which the human being
    • world-conception, based on science, that the most intense need will have to arise for what I have
    • the corresponding organ or structure in the animal line. Science ignores the extent to which the
    • animal-element in man appears in a modified form, the extent to which the animal-nature in man
    • man be able to raise himself to an existence worthy of the human being: that he should be able to
    • existence through conception and birth, in a spiritual world. He knew that he brought with him
    • physical existence. To be aware theoretically that one has passed through a spiritual life of
    • feeling will increase in strength very rapidly. In the decades ahead it will intensify to the
    • worthlessness of human existence. This will arise more and more: that the human being will feel
    • his existence to be worthless if he cannot feel it to be anything other than the sum total of
    • characteristics. Today what is emerging here is still, to a certain extent, mere theory, although
    • physical existence.
    • to the point of having no content at all in their concepts. This had to happen because this
    • nerves, which I noticed yesterday to some extent, I will not add any more trials, although they
    • to say to himself: 'It is true that, during earth-existence, I cannot attain spirit-self in my
    • still in earthly existence. I must prepare myself, in germ, inwardly so that in the future I
    • here. The human being is already growing into spirit-self, as I have often explained. The human
    • nature that, during the period of earth-existence, they cannot emerge fully. These states of
    • between his dwarf-like existence on earth and the experience that lights up within him of himself
    • has ever arisen in earth-existence; the disharmony between the human being's feeling as an
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  • Title: Abbreviated Title: Lecture I:
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    • were, out of nothing and attains a perceptible existence. Thus people speak
    • phenomena. No doubt the following question has often arisen before your
    • often been pointed out that this period of time is a long one for the
    • Picture to yourselves that when we enter physical existence we are born
    • born. What we think, what we feel, in short the whole content of our life,
    • physical existence is dependent on preceding causes, on what took place
    • ‘When I enter physical existence, and during my education, I
    • existence. Just as, in the second half of our life, our life is a kind of
    • erosion of our physical existence, so there must occur, between death and a
    • see the body fall away from our soul-spiritual, is intensified in this
    • have lived quite intensely and in the fundamental character of any one
    • period have the tendency above all, if nothing interferes with this, to
    • changed to such an extent that spiritual-scientific conditions can really
    • Science prepare themselves to appear in earthly existence again as soon as
    • will realise that, to a certain extent, you help the spiritual beings to
    • guide the world by devoting yourselves to what lies in their intentions.
    • extent the plans of the spiritual leaders and guides of earthly
    • which often appears outwardly unfruitful, which does not intervene in the
    • Earth-existence busy, themselves with something which has a significance
    • tendency to develop each grain on into the next year. The grains of cereal
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  • Title: Talk To Young People:
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    • in human evolution. Sometimes you can observe this quite intensely,
    • and I realized that even though he was so young, in ninth or tenth
    • grade, I should listen to him. “All of us High School students want
    • death of a workman killed in the 1848 revolution. As I listened to
    • seen anything different but what is written there: the world must be
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • at the end of the earth-period — and through the Soul-contents of
    • happen to man when arrived at the end of all evolution! We have often
    • Egypto-Chaldean — though revealing extensive new changes of
    • medium, which, in turn, constitutes the content of our consciousness.
    • As we thus possess a certain content of our earth-consciousness between
    • awaking and falling asleep, — by these ‘contents’ we mean
    • accumulated during his life on earth as content of his consciousness.
    • more densified. In our own age they still are extremely attenuated
    • equivalent to our vegetable kingdom shall come into existence,
    • aspires to and reaches out for things that extend far beyond the earth
    • intensive manner than the Sun man to-day can experience the conceptions
    • impulses — through the Soul-contents of the most evolved of
    • knowledge into a pure mental and soul content.
    • Saturn man in you the mineral Jupiter comes into existence. So true is
    • intended to form the mineral atoms on Jupiter. Many years ago, to a
    • I have often referred to
    • their inner nature, but must be content with the outer fact. Very
    • attainment, (the consummation of all that is intended.)
    • vegetation, again the Moon man holds potencies that will be transformed
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • problems, the existence of which we hardly guessed before, first
    • conception upon this greatest riddle of man's earthly existence, nor
    • announced that now men had eaten of the Tree of the Knowledge of Good
    • attention to one of the many applications to life of this
    • We have often considered how, in
    • amaterialistic, but an entirely nonsensical idea that the attenuated
    • part in imaginative form and which had been attenuated to concepts in
    • Thus one could see an intensive stream of primeval revelation arise
    • countenance to the European world. And what we see flare up in this
    • unity. It was extended over numberless sects, numberless religious
    • of what men have eaten in Paradise. It is a part of the Tree of the
    • the soul were necessary to sharpen these attenuated concepts
    • among those people who were, so to say, threatened with receiving
    • left between these sentences
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • of the different one-sided elements in world-existence in order to
    • the same facts somewhat more subjectively, will give our attention to
    • finely spiritualised existence.
    • completely forgotten in the moment of waking.
    • distinguish good and evil, because they have eaten of the Tree of the
    • reasoned way the meaning of ‘to have eaten of the Tree of the
    • circumstances, where Lucifer works within our existence.
    • having eaten of the Tree of the Knowledge of Good and Evil, it will
    • intention of the Jahve Divinities guiding earthly evolution, I should
    • world under the circumstances of our earthly existence. But the
    • really gained in the sphere of existence which we know to be assigned
    • weave, but we live and weave and have our existence in Ahriman's
    • it through, work through it, during the night. Had this intention
    • during the day are shadows of living beings, as I have often
    • impossibility of arriving at the basis of existence, rests upon the
    • world with a predominating tendency which led to the condition which
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • how intimately connected is the thought-content with what we are as
    • I called your attention here once to the
    • longing for the Moon existence. They were out of place, they were not
    • tendency to make thoughts inwardly formative and alive.
    • he had written all that he could write, he would have had to write
    • Thus a feeling extended over public life
    • Mysteries were still in existence at that time, but the feeling
    • schools were still in existence; in these was taught the old
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • made this step of sharing in the Moon existence, they are now going
    • through, in as much as they take part in our earthly existence. They
    • willing from the outer cosmic existence. They confine this feeling
    • outer world and wishes to receive it and pays no attention to the
    • as is the content of our thoughts.
    • and existence it remains unknown, does not enter the consciousness.
    • come if one extended what tries to go out in the cosmos from the one
    • however, give our chief attention to this: that as a matter of fact,
    • beg you to pay great attention to this, for it is full of importance,
    • however, during Earth-existence, they wish to do what they did not do
    • think: out there is extended the world of the senses as we see it;
    • Moon-existence and attribute the whole earthly sense world to
    • the earth- contents, and we should not, as we do now, form concepts
    • of the Earth-content, but we should say instead; All that we have in
    • this way as earth-content, we relate to the ancient Moon,
    • foundation of the old Moon existence.
    • the shining Moon-existence a curtain, a veil, because at that time he
    • omitted to unite himself with the Sun-existence. And he deceives us
    • in us from the Old Moon-existence — that is from
    • the eternally new Moon-existence is our thought-content, which is
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • makes for himself, never a word is to be found about the existence of
    • processes in the roots as effects, and so on ... and a consistent
    • would be quite a consistent one. It could be a genuine picture of
    • spiritual extended everywhere, that causes the causes. They do not
    • see from this how the much vaunted inner completeness of a
    • worm-existence can give the assurance that nothing at all in this
    • it can be a world-conception completely tenable inwardly. You will
    • in which man is. I have often referred to this from other aspects.
    • Moon-existence) and Space (during the Earth-existence) first entered
    • Earth-existence, and Time has actually only become meaningful since
    • I have called attention to this, I will lead these studies over to
    • existence which is surrounded by the cosmos; we have an Old
    • Sun-existence, again surrounded by the cosmos; we have an Old
    • Moon-existence but already developing out of it a sort of
    • existence as Earth. That is to say, we were left behind on the Earth
    • certain role in the whole state of our earth existence, is the idea
    • they were inwardly united with the whole human existence. There the
    • Sun-existence; he says: ‘I Sun.’ That
    • Sun-existence. Although the first rudiments of our sense-organs had
    • the Sun-existence wished to possess anything. He does not behold
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • interpenetrates to some extent the sense apparatuses, else they would
    • developed from the time of the Sun-existence and through the Moon and
    • Earth-existence. Thus, there remains, as it were, outside this
    • it is feeble and dreamlike. It pays no attention to the outer world,
    • attention to what takes place in it as paintings and
    • even true that something like etheric tentacles from Lucifer project
    • Lucifer who thrusts his tentacles into them. So that we can say: the
    • original divine-spiritual intention to give man up to himself, and
    • established him in earthly existence, he has led him out of himself.
    • ...’ for it was not intended to open them, but so to
    • Moon-existence, and in this thinking would apprehend what the
    • instance, or frightened, we should never hate, never believe
    • Lucifer thus projects his tentacles in from outside, for instance,
    • this intermingling arises what has become hypocrisy, intentional or
    • unintentional untruthfulness. We must never flatter ourselves that
    • over such things very lightly. For how often a man says:
    • service of the world.’ I have often related the anecdote
    • not incorporated in the notes. The contents are briefly
    • earth-existence. One cannot escape them but can only come to the
    • existence. For the fact that man today can at any time bring thoughts
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  • Title: World Downfall and Resurrection
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    • which shines over from the first centuries of Christendom
    • thought and idea in those first centuries of Christendom was
    • consisted to a far greater extent in an exercising of the
    • mode of thinking of the first centuries of Christen' dom.
    • centuries of Christendom to teachings such as those now living
    • remembrance to these tribal deities, although to some extent
    • existence of an ancient ancestor who had founded the tribal
    • We are content to rely on mathematical formulae and the science
    • fragments in which we read that in all material existence there
    • Fathers of the first centuries of Christendom. Their
    • in the first centuries of Christendom there was added to this
    • centuries of Christendom were imbued with the idea that the
    • only in the metamorphoses of pre-earthly existence. The Earth
    • mystery of existence be fathomed. But neither Dionysius the
    • mysteries of world existence.
    • pre-earthly existence.
    • centuries of Christendom. All that I have been describing was
    • existence; now you are to revere the principle that is
    • creative in earthly existence. And this must be done through
    • prophesied for the 4th century of Christendom. It signified the
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  • Title: Lecture: Philosophy and Anthroposophy
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    • Staedten.
    • feelings are often wrongly explained, and their alleviation sought in the
    • outer circumstances of life. Though we are often unconscious of its nature,
    • is intensified the more we tend to apply Natural Science to the
    • to cherish the hope that ideal natural scientific knowledge can enlighten
    • occurrence extending beyond ordinary consciousness, whereas Natural Science
    • calling attention, at the present day, to the fact that an inwardly real
    • keeping “genuine” knowledge free from everything that extends
    • development will show how often philosophy has estranged itself from true
    • Anthroposophy. (I have dealt at greater length with this tendency of all
    • absolute, and not as something which was bound to come into existence,
    • following period logical thought became to an increasing extent a conscious
    • fundamental problems of life. Aristotle became to an increasing extent the
    • Aristotle, logic had not advanced by so much as a single sentence.
    • movement of the present day often bases — its appeal upon totally
    • content of the highest revealed wisdom. The early Scholastic appealed to a
    • content of personal research and revelation becomes united in an objective,
    • Natural Science, extending into Medicine, which had been brought over, and
    • could be the consistent outcome of Aristotelianism — a Pantheism
    • here intended of this fact; we do not wish even to suggest that it could
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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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    • intended during the time I am able to spend here to give a kind of
    • especially teachers whose attention should be drawn to the fact
    • anthroposophically oriented spiritual science, and it is our intention to
    • — it is this crucial fact above all, to which attention
    • attention to the numerous pathways by which the views of such men enter the
    • would permit them to conceive how the intentions of a Fichte or Herder
    • precisely the opposite of what it ought to be. Let me draw your attention
    • to something Spencer has written.
    • reason that our textbooks are written with this in mind (and it would occur
    • example, that textbooks about botany are written more for a future botanist
    • basis, and on the other hand we have a forgotten pedagogy based on life, a
    • has written something of unusual interest about education. He compiles a
    • and insight: knowledge as such, no matter what its content, knowledge that
    • often said with such self-complacency) on occasion have experienced all
    • moods and to let what we say be determined solely by the content of what we
    • arising as we surrender ourselves to the content), then bring about in the
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • the female organism) must also be given our close attention in education
    • configuration of tones or the content of language, this comes from outside.
    • have taken it in often in the form I now frequently describe as the art of
    • would like to draw your attention to a fact that must have our particular
    • from within. The force working outward from within actually tends to
    • dissipate a person constantly, it tends to prolong the formative activity
    • in him, not strongly but in a delicate way. This force has the tendency (I
    • wire, by which we constrain something that tends to destroy us from within,
    • the kinds of movement the hand tends to make, if you have a child in a
    • body a tendency to do eurythmy. This is simply something the etheric body
    • tendency to become rachitic in soul, to make his limbs rachitic, to become
    • what has preceded the child's earthly existence.
    • accompanied each of these sentences with a gesture. An indication for the
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • properly regulated. Produce supplied by the outer world can be eaten and
    • organism are connected with memory, and we should pay attention to these,
    • teaching, between just listening and working on his own. Now supposing you
    • let the child listen too much. He will manage to perceive, and he will also
    • and listening do not let him do enough work by himself, you will not be
    • Therefore you have to find the right rhythm between listening and watching
    • and working individually. For retention will not be good unless the will
    • picture of this at least: when you listen to any kind of language you are
    • body and ego are intensified, as it were. If after seeing a eurythmy
    • is really like. On the one hand our attention is drawn to the physical,
    • things that will often keep you going for a whole day's teaching. Time
    • been written about things of this kind of people who have experienced them.
  • 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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    • astrality, the ego being of man; and turning our attention to the first
    • comprehensive view. To have any spiritual content fully contained in one
    • times called harmonious listening (
    • seventh year on the ego fastens itself only to the etheric body, while
    • organism, if the ego unites with them too intensively, man becomes too much
    • often as an ego which has been too strongly absorbed by the rest of the
    • organism. Even those, who in their childhood showed a tendency to
    • — then one must strive to prevent this tendency to
    • listening and less his musical memory. We can always work for a balance:
    • something which is more concerned with the meaning and the content of what
    • the letters, the forms of the letters, to which I have drawn his attention.
    • and drawing, by observing what he has drawn or written he comes into
    • matters of great importance the subtle differences are often more
    • their form content (
    • feel that the child's legs, because they are too long, have the tendency of
    • listened to his lecture facing him, in order to take in what he said.
    • Auftretens
    • is no field where talk is more devoid of content than in the field of
    • pure joy for the children. Or think of certain tendencies in children and
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • draw you attention to some deeper aspects of the being of man.
    • very often do not ask the question as to which of man's forces are used to
    • I have often mentioned, is connected with the development of forces that
    • knowledge and man's everyday existence. Something similar, though, can be
    • into material existence so that material existence can be understood and
    • they despise material existence instead of understanding it and looking for
    • speak of material existence and supersensible existence they usually speak
    • of them as though material existence were spread out in the world and as
    • though supersensible, non-perceptible existence were somewhere behind or
    • above this. If you imagine you simply have physical-perceptible existence
    • on the one hand and supersensible existence on the other, you will never
    • time — and the present extends over a long period of
    • bodies from the tenth or ninth centuries in order to discover that blood
    • possible, and not teaching him anything that extends beyond his mental
    • will remember what the child took in, perhaps at the age of ten. He
    • must pay attention to the way things have to be said, to the way things
    • saying it is pure nonsense. Why, it is quite obvious that they often say it
    • and such a way people would be able to lead a social existence.
    • who happens to be a tailor will ask you how his existence as a tailor is
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • lectures. It is also intended to speak about the Gospel of Matthew or
    • significant climax in his existence. It was then that Gautama became what
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • Last time, I spoke of the contents of the Basel lecture
    • But when something like this is said, it is necessary to listen very
    • until the tenth year. Then this child comes with quite different powers.
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • yielding to illusions. We have often had to indicate the profound chasm
    • forgotten that throughout the Middle Ages the content of spiritual life
    • lay in something quite different than it does today. The content of
    • educational development by means of literature, by means of the written
    • and printed word. And this written and printed word increasingly took on
    • the form that made it possible to a certain extent that, alongside the
    • easily sought on the path of violence. How often have I not emphasized
    • maturation, by way of extended experience, this sense has reached the
    • ever-diminishing extent.
    • what people claim for themselves today as religious content is after all
    • wanting to enter lovingly into what is spiritual. Today, the intention is
    • corresponds only to the human countenance with its features. The human
    • countenance with its features is an expression of the soul-life. With
    • countenance in so far as it assumes a physiognomic expression in the
    • nature builds up the human countenance — making every
    • formation, every limb, so to speak, an extension of the countenance. Why
    • extent in the form of crystals, and we have broken-up, amorphous minerals
    • (1751-80) [identified with the rationalism of the Enlightenment],
    • which there is often nothing at all but words and pure naturalistic
    • number of people, ten individuals (a sketch was made), I am one of them,
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  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • universal order, when it leads at the same time to a persistent
    • often been able to emphasize from a spiritual scientific
    • attention is necessarily drawn to an important age with which
    • use of their bodily organs, the spiritual secrets of existence
    • freed itself from the bodily nature to some extent in Greece,
    • the outer world in sensing the riddles of existence, but to
    • of his development, let us turn our attention for the moment
    • servant of this heathenized Christendom. But such that
    • heartfelt, the most delightful content of the world of
    • human being as having an existence over and above the lower
    • in natural existence, we can come to feel how something must be
    • on some people, in quoting words written by Goethe's friend,
    • the blossoming, green valley below. As often as I saw it and
    • circumference and does not express the secrets of existence in
    • completeness such a soul is self-evidently mature in the
    • see the living content of Christian legends, of Christian
    • on in Rome. Greek art, to the extent it was absorbed by Rome
    • and completeness — if Christian fire had been altogether
    • that fire with it into physical existence that we perceive at
    • such extended feelings to comprehend what speaks to us out of
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  • Title: Leonardo's Spiritual Stature: Lecture
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    • his age, and yet he was often misunderstood or out of sync with his time,
    • spirit of his age, and yet he was often misunderstood
    • Leonardo's name is continually brought to the attention of
    • Leonardo, the countenance with expressive furrows —
    • Directing our attention once again to the picture in the Santa
    • year he went about with the greatest artistic intentions, with
    • which we can see what he actually intended. He would, for
    • example, draw a countenance and see what would result in making
    • intended to use the study. Studies thus pile one upon the
    • Supper.” He often went there, sat on the scaffold and
    • intended with the “Last Supper?” One comes to such
    • been written on painting otherwise. The principles of the art
    • extent to which this lived in his soul becomes apparent
    • properly explains the darkness on the countenance of Judas! On
    • the sense indicated. All the other countenances can be
    • Judas and not the Christ-Jesus countenance. Proceeding in
    • He wanted to make clear that this Christ countenance stands
    • behind this countenance grants it luminosity of itself, so that
    • intended, and finally despaired of the possibility of carrying
    • enters into existence with an inner spiritual estate deriving
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • From the contents of this lecture: 'Fairy tales and sagas are comparable
    • and listened to those who were able to relate the
    • spiritual research often described by me must follow
    • in fairy tales, one has to a considerable extent the feeling
    • possible nonetheless to illumine at least to some extent
    • the sources of existence, in having something to communicate of
    • the fairy tale is often a quite freewheeling and playful,
    • background of existence. Though apparently similar to
    • and spiritual facts, things often proceed in much the same way.
    • human soul stands. In attentively following up these
    • existence, such as we face in external life in being helplessly
    • itself existentially, the soul has now to unite itself with the
    • inherently is, the whole way it is attuned to existence.
    • a purely spiritual existence between falling asleep and waking
    • soul-life spoken of here. We have often stressed — this
    • The human soul felt a kinship with spiritual existence. Without
    • this or that. Quite often one can witness how badly it affects
    • soul and the wise omniscience and omnipotence of the
    • intention to talk specifically about this now —
    • a kind of “Moon” existence before beginning its
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  • Title: A Mongolian Legend
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    • From the contents of this lecture: 'Fairy tales and sagas are comparable
    • hopes dashed, throws it from her. Thus, she hastens on
    • body, protruding at that place on the head, its rays extending
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • this lecture was given at the Architektenhaus in Berlin, may be said to
    • often liked to visit. On one occasion, he invited me as his
    • sentences without feeling: all this affects one as though the
    • meantime profoundly permeated German life. They listened to the
    • almost forgotten and remembered by only a few remaining souls.
    • at the time. Herman Grimm often referred to how he had
    • a time when little was said of Goethe in Germany, attention
    • extends throughout Herman Grimm's Goethe book.
    • He often entertained the thought: Could it not be that for some
    • Starting out from this urge, he turned his attention early on
    • can be said that what Herman Grimm investigated, to the extent
    • attempts to extend his spiritual observations over three
    • apparent at the source, in the ninth or the tenth century
    • attention to a specific work of art — be it Raphael's
    • but filled with real content. He saw himself as inwardly
    • connected with this luminous content extending over millennia,
    • than on what he had only written down, and on what he had
    • written down, no more value than on what lived in his
    • unwritten work. We read the lines of the introduction to the
    • pass away, knowing what lived in his soul intended for
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  • Title: Imperialism: Lecture 1
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    • consistency, for the way of thinking was so different then from what
    • more or less forgotten. Even Catholics understand little of the fact
    • of the heavenly hierarchies. This has been mostly forgotten.
    • were the leaders tending more towards being divine representatives,
    • tendency towards the secular, although still by the grace of God.
    • God's representatives. The Roman Catholic Church's propagation tended
    • pre-Christian times and extended into the late Middle Ages. But this
    • and competent enough to subdue the individual angel-symbols, the
    • pastoral letter was written by a Central-European bishop —
    • written in that pastoral letter is of course an impossibility for the
    • the way some others were. The Muslims were content to defeat the
  • Title: Imperialism: Lecture 2
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    • had their real meaning. To a certain extent they were realities.
    • their pretensions, still gods. Nero, at least hypothetically, was a
    • one must direct one's attention toward the birth of a new spiritual
    • dawn on them with the necessary intensity. For them other conditions
    • obvious if you study the constitution, the content of the secret
    • substantial content of what actually exists within these lodges, for
    • meaningful even until today. The real content goes back to the far
    • past. Those who keep claiming that the contents of Freemasonry go
    • presented as examples are often nebulous, perhaps even quackery. They
    • has almost no content. Only the symbols remain.
    • expressed in normal human language and which are extensively used in
    • content. But this content depends upon the people who are banded
    • beliefs are not touched. Also no attention is to be paid within the
    • community, then in real life it is often a community dedicated to
    • stand to some extent the esoteric platitudes of the ceremonies, of
    • to the extent it has been infected.
    • happens? What is basically already in existence? An independent
    • Just to the extent this judicial finery corresponds to reality,
    • for physical existence, then we are prostituting our reason, then we
    • pay attention to. And we should pay attention to the realities
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  • Title: Imperialism: Lecture 3
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    • Only in parenthesis I would like to draw your attention to what
    • describes this with the following sentences: “The final
    • the fact that people are so terribly superficial and pay no attention
    • special attention to this, let's take something quite banal, quite
    • At present the tendency is the reverse. But
    • this tendency does not reckon with the fact that with every new
    • case what was intended for earthly evolution will be achieved. I
    • platitudes. In an age when all content has been squeezed out of
    • platitudes, content which came to humanity previously but which no
    • longer has any meaning, we must absorb real substantial content into
    • Wilsonian ideas if they really had the intense desire for truthful
    • that someone who finds his way to such a movement often seeks
    • advance through him. I cannot say that often enough. It should be
    • our circles does not help advance towards the future, but is often a
    • much as possible with people who listen to slogans. But such things
    • which are opposed to everything that is intended to advance human
    • responsibilities, divert our attention from what is a radical evil
    • The worst that can happen today is paying attention to mere slogans
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • thoughts, as it stands, you now want to extend when you enter
    • metamorphosis, and how they often become unrecognisable from
    • sentence today which I made in the eighties of the previous
    • science.’ I want to still support this sentence today because I
    • done in terms of explanations of causality was done extensively
    • contents. Finally he declared: ‘When I consider a process and
    • within the soul process also with the content of imagination
    • scientific consideration. They had both attended a lecture held
    • the lecture, Schiller said to Goethe that the content of what
    • Schriften” (Natural Scientific Notes) of the 80's of the
    • sense perceptive phenomenon into the atomic content behind it,
    • Let's imagine someone is confronted with a written word. What
    • When one looks at lifeless nature one feels to some extent
    • conception” of the entire natural world existence.
    • “conceived” content, as it had been done in earlier
    • Today atomic theory has to a certain extent become
    • phenomenological, and to this extent Anthroposophy concurs.
    • intends sinning against legitimate methods in a dilettante
    • out of the content of natural laws, dwell within the phenomena
    • within the phenomena and am not intent on applying some
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  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • later as a friend who to a certain extent had made the Jena
    • tend towards developing some human-like functions and as a
    • [In the next few sentences some word-gaps
    • followed in the stenographic text. The omissions were filled in
    • visible as mathematics and mechanics. We often take mathematics
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • when we have the word “Logic” in a sentence we
    • content. Because our feeling regarding philosophy is not as
    • the question: How could someone take the content of his
    • This was to a certain extent in the middle of some or other
    • extent already been the case for some time, but these
    • encompassing concepts. What came out of it was also a tendency
    • influences. Religious content was not to be touched by
    • other hand with a spiritual content for people who wanted
    • and knowledge, between spirit and nature? To a certain extent
    • could not grasp anything living from the content of
    • content, but for him it became real world content. If we look
    • “becoming” to “existence.” He arrives
    • creation as the content of the divine” could have been
    • — nothing — becoming — existence.
    • content of our own philosophic striving, who must now become so
    • existence to the spiritual world.
    • most tragic and intensified problem is raised even if it is not
    • arise in natural existence. We see the inclination to the
    • There is a tendency not to take notice of it, but still all
    • it leads to a shadowed existence because it didn't manifest
  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • person, this makes love more intense, transforms human vigour.
    • practice they are to some extent successful. We didn't have all
    • as so-called latent warmth and how it had developed out of
    • latent conditions, and now appears as warmth. Such principles
    • because for someone who has written
    • latently in the first seven years in the physical organism,
    • Anthroposophy fully acknowledges the existence of great,
    • principles there is often a certain dissatisfaction today
    • is often just a result of the intellectualism of our time. This
    • often believed — to take our world view as it is conveyed
    • often even see rigid concepts introduced and that the child is
    • in his childhood but that the content of this has been as
    • at a particular human age out of its latent position and in the
    • pictorial writing which is directly related to life. We often
    • way look at for instance a stenographer or a typist sitting at
    • haven't learnt to read or write at the age of nine or ten, one
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • written out of observations of the European economic life over
    • result, a manuscript, which has aimed at being written out of
    • been given to these underlying intentions; these
    • written down, but thought through from the immediate world
    • content of my book, discussions to which all manner of demands
    • are linked regarding its contents. Some theoreticians
    • sentences — I came across the article “Postponing the
    • quite abstract: this is intended in a complete realistic way
    • evolution which I've often pointed out, of around the fifteenth
    • world economy and world traffic appeared, this tendency
    • from intellectual sentences — like for instance Ricardo, Adam
    • utopianism already in its third potency, but one must be clear
    • an unbiased manner, know very well that solutions which often
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • find my intention misjudged.
    • been my intention to challenge theology and from their starting
    • spoken and which can't be spoken about more extensively,
    • outer sensory observations this sentence is valid: “there
    • no obstacle to now observe what inwardly to some extent can be
    • is learnt from natural existence when you make an attempt to
    • often forced that what one is observing — I admit this
    • to listen and this people don't want these days, so one must
    • instance, I have often been asked by Catholics who find
    • content of Christology; it likewise tries to help with research
    • into the supersensible regarding the content of Christology,
    • concept which only has spiritual content and that this
    • spiritual content — if I may express it this way —
    • natural science has grown to its maximum intensity and where
    • which he must give a spiritual content; yet he remains with
    • grown-ups — but we try with all our good intensions to
    • determined according to the content and method. Through those
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • Europe, namely Switzerland, also gathered to listen to the
    • I would today again speak in front of individuals who listen in
    • the same way as some had listened yesterday, then one could
    • contemplate the inner unconscious content of that language, the
    • meaning of sound. In an unbelievable intense way one
    • becoming visible but which through their content certainly
    • sympathies and antipathies within their most inner existence
    • understand the content of older words. We must realise that
    • were within it. One then experienced the I to some extent as a
    • living in a sphere of water within extended air, or to
    • intensive and vital experience. The actual spiritual experience
    • use of language: the soul experiences it intensively, however
    • experience in its inner concreteness, because only then will
    • developed in such a way that humanity, to some extent, fixed the
  • Title: First Class, Vol. I: Lesson 1
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    • in a School for Spiritual Science we attend to the revelations
    • of the School are by no means sufficiently attentive to this.
    • Warm themselves in joy of existence;
    • Warm themselves in joy of existence;
    • world and delights in its own existence and the warmth of its
    • existence — that all that is divine-spiritual revelation.
    • Resounds his ur-potent creative words:
    • understanding, and can only be revealed by the countenance of
    • Who experience existence in light,
    • The undulating existential words:
    • Who experience existence in light,
    • The undulating existential words:
    • existence must be fathomed from all that acts and works in the
    • he will also have to use on that other existential journey
    • earthly existence between birth and death — and the
    • to recognize the ground of existence in knowledge.
    • earnest Spirit-Messenger speaks and listen to what he relates
    • from human civilization is to a large extent not helpful, but
    • will. For it is not what often leads people to knowledge
    • cannot. And existence cannot be comprehended by thinking with
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  • Title: First Class, Vol. I: Lesson 2
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    • Delight in the warm glow of their existence;
    • Your bodily existence from earth and air and light:
    • Can lighten up your path.
    • Before him lie the far-spread fields of sense-existence,
    • Hard by the yawning chasm of existence,
    • Who experience existence in light,
    • Weave the mighty existential words:
    • obtain on this side of the threshold of spiritual existence,
    • living human beings. In ordinary life it is often the most
    • consistently and wholeheartedly living in it.
    • themselves the following question: How often have I resolved to
    • often have I completely forgotten about it after a short time?
    • stream, supported by the Anthroposophical Society. How often -
    • one can ask - have I forgotten what I found to be quite
    • pre-earthly existence. Just as you imagine, dear friends, that
    • human being entered into earthly existence. Then it becomes a
    • soul's being. By entering into an earthly existence we have
    • pre-earthly existence. The Greeks felt that vitality, as did
    • present cosmic age. But man has to a great extent driven this
    • develop a mocking countenance with respect to the spiritual
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  • Title: First Class, Vol. I: Lesson 3
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    • Who experience existence in light,
    • Weave the mighty existential words:
    • existence with their senses. Rather should one say: When even
    • stands to a certain extent on firm ground, for this process has
    • our times, when people no longer pay much attention to how the
    • attention to what is palpable, to what can only be seen by
    • spiritual world. Let's say you experienced something ten years
    • that he feels an enormous attraction for the contents of his
    • Because the human being tends to succumb to illusion, he
    • The second beast's mocking countenance
    • Before earthly existence.
    • discouraging, perhaps frightening words, he continues with the
    • first verse, beginning with the last words, is written on the
    • “revere” is written:]
    • [“Selfhood” is written in front of
    • spoken, the missing words are added, then written on the
    • fourth line from the bottom is written on the blackboard.]
    • fifth line from the bottom is written.]
    • sixth line from the bottom is written.]
    • seventh line from the bottom is written.]
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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
    • so. So if we do not wish to listen to the esoteric like couch
    • the School has not been born of some personal intention, but
    • we see it in this way, the School's existence will give us the
    • memory. Then our capacity comes into play, to what extent we
    • Your selfhood tends towards the semblance;
    • for my present earthly existence. The tree is necessary in
    • this with intensive consciousness, let us do it as indicated in
    • [These lines are written on the blackboard.]
    • physically, which to a certain extent lifts us above the
    • [The third verse is written on the blackboard.]
    • second beast's mocking countenance
    • Before your earthly existence.
    • countenance” is truly wiped away by radiant sunshine, if
    • to show that the intentions indicated during the Christmas
  • Title: First Class, Vol. I: Lesson 5
    Matching lines:
    • attention to how he belongs to the whole world: through his
    • no power. Our feeling is our inner life. To a certain extent we
    • content to certain dreams. Dreams pull nature into the
    • air[is written on the blackboard]
    • warmth[is written on the blackboard above
    • light[is written above “warmth”]
    • general we pay little attention to normal life processes.
    • have often pointed out how in every moment of our lives, also
    • more intensively how with the increase of warmth - in that we
    • existence wish to rend human beings from the earth and
    • on the earth, we are to a certain extent psychically crippled.
    • sunlight, is now threatened in darkness by loneliness, by being
    • listen to the words the Guardian of the Threshold speaks when
    • [The lines are written on the blackboard:]
    • existence worthy of humanity. And he will know why such a
    • [The second verse is written on the blackboard.]
    • [The third verse is written on the blackboard.]
    • Bearing this in mind, I have often counseled those who have
    • those spiritual powers to whom we owe our existence, and
    • life does not listen to a mere teaching or a theory, but
  • Title: First Class, Vol. I: Lesson 6
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    • [written on the blackboard]
    • feet to what is to a certain extent at our own height, what is
    • “earth” is written]
    • “Water” is written]
    • extent, related to the elements. We live in earth, we live in
    • consider it as the content of the world and of ourselves. So we
    • [over “Air” is written:]
    • [over “Warmth” is written:]
    • [over “Light” is written]
    • [over “cosmic formation” is written]
    • extended animal domain.
    • have a dream-like nature, as I have often explained, our
    • feelings have a continuous tendency to be vegetable-like. Just
    • in this abstract thinking existing as a kind of tenuous
    • [Written on the blackboard:]
    • [Written on the blackboard:]
    • second verse is written:]
    • [Written on the blackboard:]
    • Your own soul will threaten you
    • not know this sentence: “Your own soul will threaten you
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  • Title: First Class, Vol. I: Lesson 7
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    • content. Within the Anthroposophical Society, Anthroposophy
    • anthroposophy is and that they are in a certain sense listeners
    • belong to the competence of the Executive Council to remove a
    • done to bring it to the members' attention. It is saying much
    • instituted from the spiritual world and which intends to act
    • the extent that we know it is true. For untruthfulness, even
    • when derived from what is called good intentions, is
    • of good intentions, which are often taken very lightly, but of
    • body takes place in fully conscious deliberateness, so that
    • mantra is written on the blackboard:]
    • the sensory world the whole extent of thinking and a small
    • new mantra is written on the blackboard.] 
    • second verse is written on the blackboard.] 
    • third verse is written on the blackboard.]
    • [Written on the blackboard:]
    • existence.
  • Title: First Class, Vol. I: Lesson 8
    Matching lines:
    • of this new element. I have often indicated this, but I know
    • in one sentence: Until then, anthroposophy was administered by
    • rather do the statutes describe what the Vorstand intends. And
    • arranged to the extent possible. We will have a newsletter
    • not found in other universities. And there is no intention to
    • begin, and listen to this introduction. So, we can consider the
    • participate. So, I ask those who wish to attend in the future
    • can still become a member, but only members who have attended
    • listening at first - by speaking the mantric formula which
    • script written in the stars, in the whole cosmos, and which
    • planetary movements reveal the heart and feeling content.
    • between birth and death, during his earthly existence, he is
    • surrounds us in earthly existence the primal source of humanity
    • feeling and willing are conjoined in physical existence.
    • this. Feeling (green) extends into thinking (yellow); willing
    • (red) extends into feeling. So, in earthly existence the Three
    • by the School as the content of his soul life, he will note the
    • We stand here on the earth in our earthly existence: we feel
    • earthly existence: that is my heart. We speak of the moon: that
    • thoughts do not live. They lived in pre-earthly existence. They
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  • Title: First Class, Vol. I: Lesson 9
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    • stars so often and have stored the vision in our hearts and
    • a great extent when we were children. As children we are almost
    • [written on the blackboard:]
    • How earth forces support your existence.
    • How the powers of the air nurture your existence.
    • attentive to our own fulfilling warmth which is in breath,
    • my warmth; one must say: I enlighten myself by thinking through
    • measuring of the mere physical extends to the moral:
    • first mantra sentence “support” is underlined.]
    • sentence “formers” is underlined.] Still somewhat
    • Here we have nurturer. [In the third mantra sentence
    • [“helpers” in the fourth mantra sentence in
    • [written on the blackboard:]
    • can also be summarized in the sentence:
    • preserve what is thus written in the starry heavens we will
    • [written on the blackboard:]
    • [Alongside the first eight lines of the mantra is written:]
    • [Alongside the tenth and eleventh lines is written:]
    • [Alongside the thirteenth and fourteenth lines is written:]
    • are freed from physical existence, it is as though our thinking
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  • Title: First Class, Vol. II: Lesson 10
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    • Lesson Ten
    • lessons, which, as I have often stressed, are real
    • gradually rise above our earthly existence to an experience of
    • dear friends, as I have often stressed, human common sense can
    • therefore the extent to which common sense is bound to
    • plants in our environment to the extent that we feel them
    • existence. Perhaps they do not know much more than that they
    • written — if we are able to read it.
    • blind people in the darkness of earthly existence, [white arc];
    • out in the cosmos — the gods have written the cosmic
    • whole heart, your whole feeling, if you don't just listen to it
    • part of the verse is written on the blackboard.]
    • part is written on the blackboard.]
    • experience in the meditation: first listen, then bring feeling;
    • listen, then bring feeling; and so on.
    • and the second parts while lines 9, 10, 11 and 12 are written
    • from pre-earthly existence, from life between death and a new
    • pre-earthly existence.
    • are transported to the beginning of earthly existence. And what
    • existence.
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  • Title: First Class, Vol. II: Lesson 11
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    • intensely during the years with us on the physical plane. She
    • at least envision, to the extent possible, the path upon
    • often been described as the threefold human nature: the
    • intensively and intimately keep this threefold man in
    • [The first verse is written on the blackboard.]
    • [These lines are now written on the blackboard.]
    • [This third verse is written on the blackboard.]
    • in the theoretical, intellectual content of a meditation
    • from the intellectual content, go out from ourselves, so that
    • Welten-Sternen-Stätten,
    • Welten-Sonnen-Kreise,
    • Welten-Grundes-Mächte,
    • Als Menschen-Sinnes-Taten.
    • understand what the content of this esoteric school is meant to be.
  • Title: First Class, Vol. II: Lesson 12
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    • spiritual sense, can lead to cosmic knowledge. And it has often
    • It has also often been said that this living in the
    • attention to how the spirit acts and weaves within psychic
    • Listen to the field of thinking.
    • It's a question of becoming enlightened concerning the true nature
    • that we should listen to the admonishment of the being from the
    • Thus have we listened with quiet souls to the threefold
    • first lines: “Listen to the field of thinking”.
    • Listen to the field of thinking:
    • [The first mantra is written on the blackboard.
    • I. Listen to the field of thinking:
    • [“Angeloi” is written beside
    • Recalls you to cosmic existence.
    • mantra] we are made more attentive to what is already within
    • should listen to what the being from the rank of Kyriotetes
    • calls you to cosmic existence:
    • the spiritual existence we receive from him as a gift comes
    • [Mantra II is written on the blackboard. In the first line
    • calls you to cosmic existence:
    • calls you to cosmic existence:
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  • Title: First Class, Vol. II: Lesson 13
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    • something innerly and intensely in a low voice, or even out
    • tells us to be attentive to what the beings related to us
    • Threshold again admonishes us to be attentive to the beings
    • us to listen attentively to the beings related to us from the
    • calls you to cosmic existence:
    • which is least experienced with real attention. For man
    • of the Threshold tells us to listen to the Thrones speaking
    • how destiny extends from earth-life to earth-life to
    • [it is written on the blackboard:]
    • written over “Sitze”]
    • written over “Blitze”]
    • [Mantra III is written on the blackboard. The word
    • stages of earthly existence.
    • [“Thrones” is written beside part 1,
    • [The following is written, with
    • [The following is written on the
    • [The following is written on the
    • account. The meditator will often fall back into the humdrum
    • we are meditants and then realize that we have forgotten, we
  • Title: First Class, Vol. II: Lesson 14
    Matching lines:
    • on the path of knowledge. Today we intend to enliven the
    • he merely directs his attention and his feelings to this
    • willing, we must pay attention to what extent earthly inclinations
    • of this war can not be written from the physical plane alone.
    • war can only be written about in an occult way.
    • one. For he must feel: the inner self tends to waver to
    • written on the blackboard. (Writing is always shown in
    • transforms the sentence. If the heart is motivated by
    • countenance:
    • written on the blackboard.]
    • long as” and forms the sentence in a prideful, arrogant
    • carelessness in formulating sentences, which is common
    • awakened you? — awakened you to existence.
    • written on the blackboard:]
    • physical earthly existence, but also not to carry it over to
    • your attention to the ascending direction:
    • the mantra is written on the blackboard:]
    • One gets to know this way of speaking in all its intensity, my
  • Title: First Class, Vol. II: Lesson 15
    Matching lines:
    • in order to grasp with full understanding what the content of
    • correctly, how this world demands our intense attention. We
    • abyss, warning us with his right hand extended, asking us
    • to the extent that, in this liberating spirit-experience, we
    • [The first part of the mantra is written on
    • that in the physical existence within the boundaries of our
    • [The second part of the mantra is written
    • written on the blackboard.]
  • Title: First Class, Vol. II: Lesson 16
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    • existence speaking to us.
    • recall it to our souls too often. We see before us everything
    • existence, the threshold to the spiritual world, appears
    • world, we cannot cross over the abyss of existence into the
    • now have formed the content of these esoteric lessons.
    • existence, they have also shown us what our souls will feel
    • stands before the abyss of existence; now we are already
    • plant-like existence to sentient-feeling
    • existence.
    • hearts, to the extent that we feel ourselves to be within the
    • plant-like existence, warmth is present. Warmth is
    • [The fourth part of the mantra is written on the
    • [Der Weltengeist in mir
    • Mög' erleuchten mein Ich.]
    • [The first part of the new mantra is written on
    • [The second part of the mantra is written on the
    • [The third part of the mantra is written on the
    • devotion to the spiritual content of the cosmos, feeling how
  • Title: First Class, Vol. II: Lesson 17
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    • Once more let us review in our souls what summarized the contents
    • Man's path to the abyss of existence, at which the Guardian of
    • The human being beyond the threshold of existence, where the
    • the word “Warte” (vantage point) is written]
    • bow, we see a powerful bowl extending over half the sky, within
    • [This first stanza of the mantra is written on the
    • observe the cosmic bowl with its content of color-flooding
    • it only beyond the threshold of existence, once we have heard the
    • before us. We are now within it. It brightens: it is sun, the
    • the extent it is of use there.
    • to the extent that it can be taken into the spiritual world
    • [This second stanza is written on the
    • earthly life are awakened to existence by the beings of the
    • resurrecting world comes into existence through the workings of
    • listen. It is the first time in the course of situational
    • We waken it to existence;
    • [The third stanza is written on the
    • We awaken it to existence;
    • first it seems as though we were only to be listeners to a
    • [This fourth stanza is written on the
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  • Title: First Class, Vol. II: Lesson 18
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    • objectively pays attention to all the beings and events in nature
    • We waken it to existence;
    • Nothing we have wasted on the non-existent. And beings —
    • [in the stenography “brightness”
    • was brightening for us. Now, as we stand shaken by the great truth
    • experience down below. Now beyond the abyss of existence all that
    • Angeloi receive enlightens, without our knowing, human thinking.
    • [The first part of the mantra is written on the
    • [The second part of the mantra is written on the
    • [The third part of the mantra is written on the
    • pre-earthly existence in the spiritual world. But he didn't
    • understand the connection between his earthly existence and that
    • existence which shone into his clairvoyant dreams. But the
    • experiencing the memories of pre-earthly existence.
    • existence has been extinguished. Initiates cannot explain the
    • connection between earthly life and pre-earthly existence,
    • because humans have forgotten what they experienced in
    • pre-earthly existence. Such an explanation is not possible
    • a person enters heavenly existence through the gate of death, and
    • human being crosses the abyss of existence. And let us also
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  • Title: First Class, Vol. II: Lesson 19
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    • The Guardian brings it to our attention; we
    • We waken it to existence;
    • must listen to the Guardian of the Threshold's question:
    • [The first part of the mantra is written on
    • [The second part of the mantra is written on
    • unusual. But just as one “enlightens” from
    • follow his line of thought deriving “enlighten
    • [The third part of the mantra is written on
    • content – were held. These will be the contents of
    • extent possible – the pictures of the super-sensible
    • lying around. The folder with the typewritten verses was
    • often repeated, must be strictly observed. Such a School
    • what has been often occurring in the Anthroposophical
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • stenographic records, unrevised by the author
    • who had not attended the previous ones. So, it would be
    • lessons, because the content of this esoteric school is such
    • the future, this cannot continue. The intention of what was
    • worlds. And it has often been declared among anthroposophists
    • that fact that since the short existence of this School in
    • heart open, if he can listen with the ears of soul, the
    • the extent it lies in your karma. But the first step will be to
    • desire arises to direct one's attention to the sources of human
    • existence: O man, know thyself! Yes, this desire must awaken.
    • We look up to the powerfully glittering stars. We listen to the
    • and radiance, then can you first say with complete intensity:
    • existence in the realms of night-cloaked, black darkness; that
    • Warm themselves in joy of existence;
    • Resounds his anciently potent creative words:
    • [The mantra is written on the blackboard, with the last line
    • Warm themselves in joy of existence;
    • Resounds his anciently potent creative words:
    • potent from our souls. He speaks them aloud, does the Guardian,
    • Who experience existence in light,
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  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • members of the First Class, from stenographic notes not revised
    • School are present today who have not attended the previous
    • earnest countenance. And he shows us how our willing, our
    • feeling, our thinking appear before the countenance of the gods
    • Mockingly it lies with warped countenance,
    • [The mantra, with underlining's, is written on the blackboard.]
    • mockingly it lies with a warped countenance,
    • says. He draws our attention to how we should feel about our
    • completely enmesh us in earthly existence, then we will feel
    • The second beast's mocking countenance,
    • Instead of spirit-content which,
    • Before earthly existence was the soul's,
    • Enlightened by the sun's spirit power.
    • [The mantra is written in the blackboard, with underlining.]
    • The second beast's mocking countenance,
    • Instead of spirit-content which,
    • Before earthly existence was the soul's,
    • Enlightened by the sun's spirit power.
    • — selfhood in the good sense of the word is — tends
    • Your selfhood tends towards the seeming;
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  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • members of the First Class, from stenographic notes not revised
    • Your selfhood tends towards the seeming;
    • [The mantra is written on the blackboard.]
    • Your selfhood tends towards the seeming;
    • which we should not only receive its content, but rather with
    • Your selfhood tends towards the seeming;
    • Your selfhood tends towards the seeming;
    • [“trochaic” is written alongside the first verse];
    • here iambic [“iambic” is written alongside the
    • second verse]; here spondaic [“spondaic” is written
    • mantra is written on the blackboard.]
    • Next Saturday, when this mantric verse will be written on the
    • rightfully existent Michael-School penetrates our soul, then we
    • obliged to only keep what he has written for a week, and then
    • According to the stenographic notes, “guiding
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • from stenographic notes in German unrevised by the author.
    • solid consistency — the nature of plants on earth —
    • [The mantra is written on the blackboard.]
    • dear sisters and brothers, think that you tentatively touch
    • How earthly forces support you in existence.
    • coherence of our existence. Just as the water element shapes
    • How powers of air are your caregivers in existence.
    • are our true helpers in physical existence. The Guardian of the
    • How fire-powers are helpers in your existence.
    • [The mantra is written on the blackboard.]
    • How earthly forces support you in existence.
    • How powers of air are your caregivers in existence.
    • How fire-powers are helpers in your existence.
    • [It is written on the blackboard:]
    • [It is written on the blackboard.]
    • [written on the blackboard]
    • (which means: make yourself existent)
    • [It is written on the blackboard.]
    • Every moment our spiritual existence is a creation of our Self.
    • [It is written on the blackboard.]
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  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • from stenographic notes in German unrevised by the author.
    • extent we can perceive it with the senses and with our reason
    • self; that the brightness, this glistening in the sunshine,
    • before the countenance of the gods. He showed us how being
    • descended to physical-sensory existence. He showed us how our
    • body, in earthly existence, is a coffin for the deceased living
    • existence.
    • makes us attentive to the yawning abyss of being before us,
    • conscious that we live a plant-like existence in our earthly
    • physical existence. Then, when we have willingly descended into
    • earthly existence. We must learn to remember our existence
    • before we descended to earthly existence. 
    • Your own soul will threaten you
    • mantra is written on the blackboard with the corresponding
    • Your own soul will threaten you
    • process the contents of the verses in the soul — for when
    • draws our attention again up to the light, which however only
    • find support for experiencing existence in thought.
    • [The mantra is written on the blackboard:]
    • attention to what we are actually doing. He says that we have
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  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • from stenographic notes in German unrevised by the author.
    • the mantras inform the new members concerning the contents of
    • us look, my dear sisters and brothers, at our human existence
    • our human earthly existence. If we want to carry out something
    • feeling is darker and less clear. We are closer to existence in
    • feeling, but the content of what we feel is like a dream, so
    • existence is warmth, which is fire when our own will meets us
    • must have the courage to expand and intensify the Self, the I,
    • should then intensely feel how our heart, the physical
    • [Written on the blackboard]
    • [Alongside the first sign on the blackboard is written:]
    • [Alongside the second sign is written:]
    • [Alongside the third sign is written:]
    • [Written:]
    • dear friends, when we are standing here in earthly existence
    • form of thoughts during earthly existence. 
    • endeavor to concentrate to the extent that we will each
    • dear sisters and brothers: Learn to extend your thoughts out to
    • extend your will to them, offering resistance, so do the
    • spirits offer resistance when you extend your thoughts to them,
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • from stenographic notes in German unrevised by the author.
    • which I have often mentioned here in members' lectures.
    • Samael impulse, then the Gabriel impulse, which extended into
    • understood as my words, insofar as they are the content of the
    • that whole piles of the News Sheets, only intended for members,
    • lesson, your attention is expressly drawn to the fact that the
    • mantric verses written here on the blackboard can only be
    • unable to attend a lesson during which mantric verses are
    • pretended that it is because of devotion to the
    • pretend otherwise. There's nothing wrong with coming to Dornach
    • the world are saying, if one listens to them with the soul. For
    • only world in sensory earthly existence.
    • existence, and to which we must continually return, into which
    • way that at first draws our attention to what this person is.
    • [The first mantra is written on the blackboard, together with a
    • The Guardian is heard in the brightening darkness:
    • earthly existences.
    • world lives in our feeling. The world's existence is within
    • we must achieve, to the extent possible, tranquility of heart,
    • his body lives at first in his half-existence. The human being
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  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • and in discussions with the intention of relating them to the
    • Here in Zurich and in other Swiss towns I have often spoken
    • find a place such as this — be as it may towards this content
    • wish to speak about the content of this philosophy at all. The
    • proletarian movement. It is to some extent the first of its
    • have come to expression to such an extent. However intensively
    • carriers of the soul life are often not conscious, for them it
    • does not characterise it intensively enough: proletarian class
    • extent placed on the pinnacle of the personal beside the
    • brightening up of a self-created human consciousness out of the
    • humanity's development objectively often sees it as completely
    • mindfulness. Science itself has also to some extent torn itself
    • it is often given with reference to the social question. It
  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • take these four lectures as a unit. This means the content of
    • — needs to pay attention to the existence of three
    • not been penetrated by the listener. This I don't want —
    • want to call your attention now to how this play of analogies
    • must come into existence first — in as far as it must be
    • of public law, the actual political life, life which is often
    • laws of human sense and nerve existence but the spiritual life
    • actually is so necessary for the wounds of humanity beaten from
    • foundation, builds the content for the economic member of the
    • the next lectures I will create an extensive foundation
    • linked to the content I presented in my previous lecture, the
    • theoretical way. The content of my lectures has appeared to
    • established between understanding such content and the will to
    • content of my lecture the day before yesterday, I have brought
    • already in humanity today, towards the next ten, twenty or
    • person the rest of the world indicates threatening misfortune.
    • foundation of the entire meaning and intention which I want to
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • to be found here, but more what lies to a certain extent behind
    • existence.
    • certain extent not talk nor statements but the particular kind
    • of existence of a class of people show what is important
    • to some extent to the instinct of these Marxist teachings. This
    • of modern life. Modern life — as I have often stressed in
    • complicated phenomena in social life. To some extent their
    • — often masked in a variety of forms, completely
    • question so blatantly, so tangibly insistent, approach from all
    • through fanaticism reminding people in every third sentence to
    • flashes like lightening through one's own soul as the vital
    • tendency towards ideology needs to be healed and therefore are
    • quite radical. What is intended here is far less radical than
    • parenthesis, my intention is not to advocate a complete
    • of this people should be saying: in the next ten to twenty
    • determines the inner content of spiritual life itself. Our
    • it can only uphold its self-contained content when this
    • organisation but that the economy determines, the existence of
    • again be absorbed because the economic body has the tendency to
    • happening. This must often be done if one is to be involved in
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • attention to this: the historical life of humanity in its
    • before. It is necessary to take the comfortable but often
    • current humanity is averse to such observation and listening,
    • intensity. One of the last big changes — this I explored
    • existence of this abyss which makes it so difficult for an
    • existence in confrontation. The essential fact in this fight,
    • humanity. Over and beyond all that, as is often the case in
    • awareness, it has been forgotten to pay attention calmly
    • tendencies of human evolution against this independence. By
    • time. I only want to draw your attention to one thing —
    • thinking had the intention of organizing economic life out of
    • its own being. Whatever has come through its own content of
    • useful, that in any case its entire content depends on
    • more closely, the tendency to use people and should the
    • develop fully out of its own latent forces, is allowed to
    • own existence, that they both work adjacent to one another and
    • real life which is the tendency of the economic life to use
    • who have the intention that in the sense of wellbeing of
    • always has the tendency to use up the force of human labour.
    • life comes out of the direct content of the produce. Just think
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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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    • social impulses in their aims tend more and more to the one or
    • certain extent one must be allied in one's own will with the
    • creative powers of natural existence.
    • imagine what social illnesses are, to a certain extent. One can
    • through their purely outward existence, predestined to take
    • what was new and allow it to enter their soul content. So this
    • thinking still has been extensively accepted in middle-class
    • herself enlightened, call themselves atheists, can acknowledge
    • following which is often heard with corresponding colouring is
    • heard most often when the background of the Proletarian view of
    • today call, the state. It has often been stressed by some
    • limited time in how true this is — it has often been
    • state institutions, and that, to some extent, the state had
    • content of the spiritual goods.
    • member of the social question, one must say: The tendency of
    • developing the tendency for denationalization.
    • the tendency started of economic life being ever more drawn
    • of goods often has to regulate the economic process in working
    • however, that they come out of a social intention which is
    • only has to have experienced how other social intentions
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • often enough from these people how far civilization has
    • life give us what our human existence is worth? Why have we
    • come to such a frightening expression for those who understand
    • the most intensive way: ‘Can we have a dignified human
    • existence? How can we acquire a dignified human existence?’
    • modern Proletariat could to a certain extent not be excluded
    • the economic life strived for a dignified existence and on the
    • intensely everything connected to Marxism penetrated with
    • the facts threatened and no longer allowed anything else to be
    • the frightening and sometimes cruel events out of the world of
    • Now, it has often been said and illuminated in the widest
    • intense manner. It must be asked: Can human labour ever really
    • would have been terribly easy if people had not forgotten how
    • to simply think. Just think about it, for my sake, when ten
    • work, how one can take a single contribution out of ten and
    • compare it with the achievement which the ten has produced
    • existence, which is lived through in recent times as an
    • There are those who would admit they became enlightened by what
    • often again had to emphasise it as a peculiarity of the modern
    • that the almost forgotten (Ferdinand) Lassalle's famous
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  • Title: Lecture: Richard Wagner and Mysticism
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    • Die okkulte Wahrheiten alter Mythen und Sagen.
    • himself.’ Such an objection is so patent that even those who think as
    • the depths of existence with a light as radiant and clear as that of
    • the nature of Mysticism. In the first centuries of Christendom the
    • more than a mere adjunct to existence, was indeed the most essential
    • world, a revelation by which the threads of existence are elucidated
    • convictions which arise in a man when he listens to the speech of
    • certain extent Wagner was aware of his particular mission in art. He
    • artist, Richard Wagner recognised and knew of their existence.
    • admit the existence of a continent there in the far past — a
    • to the struggle for existence.
    • they did not live a physical existence.
    • brotherhood into the struggle for existence among human kind. The
    • existence. — Such is the deeper truth underlying the myth of the
    • turn to legends for enlightenment in regard to significant
    • whose mission is to proclaim the mysteries of existence is so sublime
    • of Christendom these two streams were present: the stream expressed in
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • the end of the fourth century A.D. I have often referred to one aspect
    • evolution of Christendom people tried to cast into oblivion.
    • four centuries of Christendom — for example, of the way in which
    • says something like this: Plato did not admit the existence of a
    • subsistent. True — says Deussen — Plato places the Idea of
    • there. They are subsistent and independent. The Idea of the Good
    • penetrate with the same intensity into this spiritual substance.
    • — who had reached the age of twenty-eight before he listened to
    • It was a fundamental tenet of this Roman School that the teaching
    • the ancient teachings exterminated, to such an extent indeed that we
    • first centuries of Christendom there were a number of men who were
    • came insistently to his ears the words of a writing which passed into
    • remain without enlightenment about certain mysteries, enlightenment
  • Title: Community Building
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    • the period of almost ten years in which we have been at work on
    • question here was not simply, as I have often said, that a
    • almost ten years have many friends, giving me their assistance,
    • the more intensely seek for a spiritual home in our hearts to
    • on our hearts — they direct our attention to one of the
    • to be regenerated, it must not be forgotten, on the other hand,
    • assertion, laden with content because laden with life, with
    • like, however, to call your special attention to two things: to
    • on a religious basis. That which tends more and more toward the
    • when one is intensely engaged in purely logical thinking. But
    • earth that humanity tends innately toward the community life.
    • human language, though it is certainly less often to be met
    • lived in the period between the tenth and the twentieth years
    • the concrete thought contents of memory, but a wholly
    • since the Anthroposophical Society also tends toward the
    • itself, if it is not to be threatened by a certain peril from
    • passes through in his pre-earthly existence, when he is on the
    • marks the midnight hour of human existence between death and a
    • memories of the pre-earthly existence. This experience emerges
    • all that you shall give attention, not only to the mystery of
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  • Title: Community Building
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    • Society. I shall later indicate to some extent that which
    • many societies in the world which base their existence upon an
    • content is charlatanry. But those who are familiar with the
    • into potentialities for comprehending things, for having them
    • the other out of the consciousness which is really competent to
    • sphere — when they come together simply to listen in the
    • when two persons are conversing, they are often not concerned
    • with listening to one another. Nowadays this bad habit has
    • reached such a stage that a person is scarcely listened to at
    • all, but, when he has finished a quarter of his sentence, the
    • — please, listen to this! — as his own, then only
    • Attainment. Now, when anyone has to be very intensely
    • become, as has so often been said, the instrumentality for this
    • Society. Now, up to a certain point this is consistent with a
    • attention as possible to objections that had been raised, and
    • written is the act of opposition. Those who really know what
    • counts in all this are not much concerned as to the contents of
    • achieve, that those who listen to an individual lecture of mine
    • attending the Vienna Congress in June, and I gave there twelve
    • before you without the intention of aiming at any one
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • enables us to follow its progress over extended periods
    • pay proper attention to the way these luciferic and
    • them. We have no clear idea today of the extent to which
    • century, particularly in this respect. We tend to take
    • ourselves entirely outside them. Indeed we often feel
    • it. This provides the actual potential for the freedom of
    • includes the mineral kingdom. People tend to be
    • apparent to the senses, tend to stick too close to the
    • accept that as a fact. The original intention was that
    • listen to anything that does not arise from their own
    • listening to anything which in a way has been decided
    • behind a single lecture if they just listened to that one
    • impossible to conclude from the contents of the lecture
    • rightful attention to what the facts have to tell and not
    • Once you have got at least to some extent into the habit
    • of liking to hear the facts you will often suffer
    • something. Very often the kind of thing you hear people
    • than a horse-shoe. Yet it happens quite often nowadays
    • in the written records. If you start from such a
    • People tend
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  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • present-day tenor of the human mind and spirit and how we
    • cultural contents that had first been achieved in Asia.
    • post-Atlantean times, has been tending towards this
    • contents of Asian civilization of soul and spirit, for
    • written by university professors. There is of course no
    • some extent in decline when the event of Golgotha
    • them in the form of a tradition or through the written
    • our faith only in the Word, the Word as it is written.
    • spoken about these things quite often and in many
    • intended to be plaisanterie and not
    • these things have come to the fore; very often they are
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • communities extended only over limited territories. The
    • back to prehistoric times, times that only partly extend
    • and so on tend to be abstract to an extreme degree.
    • retained. They are often retained by becoming external,
    • understand the way things were said in works written and
    • referring to something rather serious will often become
    • it extended across into the earthly realm and that the
    • content. On the one hand, then, we see certain secret
    • spiritual things. For the spiritual content is gradually
    • of truth. The things we often say today, things we reveal
    • this — but we do not know, or pay no attention to
    • drawing your attention to things that give our public
    • we use with spiritual contents of our own experience. We
    • to do so for periods extending over decades.
    • belonged to a united nation. People have forgotten about
    • fabricated tale written in our handbooks and taught in
    • reached the age of forty-five and has forgotten what life
    • state of soul to the same extent as the dreamer's state
    • intend to be the conclusion to the two aspects of history
    • on in the world, intentions are alive in German lands
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • humankind is basically failing to pay attention to the
    • attention to what is really going on.
    • and pay genuine attention to the forces that shape our
    • citizens are little inclined to pay proper attention to
    • intensely into the medieval way of developing
    • really took note of the intensity with which those other
    • the fore, and then compared this with the intensity of
    • arousing a limitless intensity of feeling.
    • intervene to any serious extent in the forces that shape
    • I have often called the real big shots in the
    • within the animal kingdom — I have often stressed
    • — and this is something else I have often stressed
    • holds the potential for getting rid of human civilization
    • confessions in Europe and America and the intention is to
    • not fight us with the intensity we have come to
    • principle. This makes them sit up and listen; it makes
    • content of Your head, the content of your thoughts; it is
    • thinking, the existence we had before birth influences
    • something new has come into existence. To whom do these
    • to go into it here. But let us turn our attention to
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  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • often stressed that it is necessary for a sufficient
    • nature of the world to its fullest extent.
    • intend to lead up gradually to what I really want to say.
    • less physical form where they extend from the brain
    • extending beyond the eye and stepping on the colours in a
    • so ethereal that they now extend from our ears and touch
    • forward as a potential social theory, particularly in the
    • potential is there today for all kinds of disciplines,
    • something and create a potential basis at the Worker's
    • thinking to the extent that it will be possible to think
    • tend to look down on to some extent, though they say they
    • theories that now threaten to spread through the whole of
    • put forward by myself and other friends are often
    • your attention to a few things. We must be aware,
    • intended has come to fruition.
    • to attend meetings from morning till night, and indeed
    • give form, vigour and content to the whole. To continue
    • unintentional untruths are destructive in their effects.
    • given some attention — objective attention,
    • however, not subjective attention.
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • aims are merely to prove the material existence of the
    • eaten its way into everything spread about by way of
    • is new; they must fight intensely against anything that
    • cloud formations, the contents of the three kingdoms
    • material world. Mystics do however tend to be real
    • has often been said, they feel they are above such
    • existence on the star in question. In the same way, if
    • content which shines forth into the cosmos. The human
    • do to some extent introduce us to the methods of genuine
    • luciferic poles. People always tend to go in one
    • content with theories but must know in truth and reality
    • genius. We are geniuses only to the extent to which we
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • very clear in our minds that however far we extend our
    • we become one-sided, abstract mystics. The contents of a
    • an indication of the extent to which we have to change
    • anthroposophy often has to change theoretical views into
    • mere contents of intellectual life. This is something I
    • the mere content of intellectual life.
    • by the content, even a fool would find it relatively easy
    • certain contents please or displeases us, but whether
    • brilliant mind whilst it often needs very little
    • content. This is something we have to learn. We must not
    • extent we are all part of this, willy-nilly, unless we
    • tends to be the end product of the kind of educational
    • anthroposophy; anthroposophy is intended to tear the
    • unpalatable to have to listen to such things, yet that is
    • the case that what is really intended with such a Waldorf
    • realities and do not merely listen in the belief that one
    • the external contents of spiritual science as it is
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • well aware, it is often said today that spiritual science
    • The divine intention was that human beings should find
    • evolution as it was intended and the wrong notions which
    • come about. It has taken the road I have often
    • experiments. As I have often said, this science is now
    • on the material world is much more brilliantly written
    • intention is to pretend to human minds that the methods
    • post-primeval times pretending to the world that it is
    • not possible to extend knowledge to the supersensible
    • intention had been to drug people with supersensible
    • sphere. Past intent was to provide supersensible
    • knowledge that was no longer appropriate. Present intent
    • the old days the intention was to prevent humanity from
    • Today the intention is to keep people tied to that
    • particular content can be adequately defined by using
    • provides a good demonstration of the extent to which
    • world into physical existence.
    • Entente due to the efforts of the Threefold Order people
    • fake letters reputedly written by our people, cunningly
    • is in league with the Entente.’ That is just a
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  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • thoughts, though these tend to be more imageless. It may
    • processes them, at least to some extent. The way a sense
    • an even greater extent when we are fully asleep. The way
    • deflect their inner attention from the sense-perceptible
    • particular attention to these words. When an individual
    • into physical existence on earth. Their conviction of
    • world of the physical senses. It is a forgotten
    • life on earth did not merit much attention, for it was
    • echo. To see the contents of that ancient oriental wisdom
    • underlying impulse is still to focus attention on the
    • enter properly into the existence we have between birth
    • impotence also formed part of oriental nature. This is
    • pre-birth existence of a heavenly and divine human being.
    • did not however extend beyond the life between birth and
    • time will come when the unconscious contents —
    • of this the Western world is tending to become extremely
    • present attention focuses on the body. Yet everything is
    • physical human body that will be the spiritual content of
    • birth and death, and to extend them through direct
    • extended by immediately ascending to the wisdom of the
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  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • too little attention is paid to the changes which those forces effective
    • war broke out, the potential was there for that much work to be done. A
    • six whole millions and seven-tenths of a million, a very low figure
    • invaded Europe, for example. We often do not realize how different the
    • around them, that did not depend on them for its existence. The modern
    • may form the content of the human intellect.
    • seven-tenths million horse power years were used in Germany, to 1912,
    • conscious mind could relate to those phenomena. Today's enlightened'
    • — and I have often told you that the will is alseep. They work at
    • their activities extend into the sphere of the human will, but human
    • call it theory but rather the impotence of theory, of perception. On the
    • sphere today. The things that are not written down in the books are today
    • of the 19th-century idealists. Those idealistic thinkers pretended to
    • pretended to themselves and others that the modern states which had
    • Note 73 ] appeared. This had been written out of
    • the contents of our intellect. But out of the many earth lives we have
    • vision of the world around us has given us the potential capacity to feel
    • alive in those machines. And so it really is our intention to be quite
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • merely refer to them as future potentials inherent in
    • earthly realm. As human beings we have the potential to
    • development; to some extent we have already developed it.
    • extent to which we have now developed it. We shall
    • evolution, deepening and to some extent enhancing what
    • as it were, for all eternity, with the potential of
    • earth; they want the whole potential of human beings to
    • eighties — of the last century I drew attention to
    • to some extent, so that it can no longer enslave us but
    • like twenty different figures represented the potential
    • personal element to such an extent that modern people are
    • intention was to present the creative potential of the
    • was being written the time had indeed come when one would
    • carry the things that are written in books in their
    • franchise was merely written in the Constitution. It was
    • for written constitutions when people have the right
    • potential to develop spirit-self, life-spirit and
    • listening to the things that are being said. And they
    • threefold order is often considered too polemical. You
    • ideas that is wholly without content; yet you get stuffed
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  • Title: Life Between Two Incarnations
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    • since the physical existence of man is connected and interwoven with
    • body was still in the physical body during its existence on earth, it
    • feeling they have, have often been heard to say the expression: I feel
    • pulls him towards the physical existence - lower pleasures - so long he
    • There he led a kind of angelic existence, not interrupted by such
    • listening to the here presented relations about repeated earth lives,
  • Title: Problems of Our Time: Lecture I
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    • times, attend with so great care to such outward things of
    • more where separateness gives way to social co-operation. It
    • space and time should tend to encourage appreciation of the
    • person mean this? Had he not the best intentions? Did he not
    • During the last few months I have often been told that what I
    • instance, the tenth century, and the centuries following the
    • draw your attention to-day to this important fact in human
    • in so far as he goes through his existence between death and a
    • in so far as he goes through his existence here upon earth. In
    • existence, at birth and grow therein: the pattern or image of
    • man must now begin to work from his own soul-content, in order
    • life was nurtured in the past does indeed extend into our own,
    • example: the question is often raised whether education should
    • children of to-day we have the tendencies which will grow in
    • drawing attention to three forces of soul (or mind) in man,
    • existence so that this revolution in our inner life may be
    • disposition to recognize such facts. Men like to attend to the
    • in aims of the deeper questions of existence.
    • the human soul, too, tends to sleep. The most important events
    • continuing in existence at a time when they should have
  • Title: Problems of Our Time: Lecture II
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    • towards spiritual science, to those spheres of existence, of
    • existence of the soul after death” — that is, the
    • continued existence after death will be assumed in all
    • existence of the soul after death is very far from being
    • because each year charms forth the divine-spiritual content of
    • extending beyond the everyday life which is stirred and
    • certain extent, at the events of the coming day, but without
    • Much that has happened of late might draw men's attention with
    • extension must take place, so that from making response only to
    • Increasing opposition is threatened in the soul-attitude of
    • intention. We must rouse our wills by developing impulses from
    • utter and to listen to, but it is necessary that people should
    • listen to other men, in course of acquiring world dominion),
    • will be so much extended that we shall incline to ideas which
    • tendency, for in his case that was connected with his blood.
    • because his community doubted his existence. Years before, the
    • identity. My friend assumed that his existence was proved by
    • written on the first page, and specific instructions as to the
    • Greeks and Romans have eaten. Economic life must be modern. We
    • together and must be separated means to extend one's interest
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  • Title: Problems of Our Time: Lecture III
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    • particular phase of evolution. In the extended span of time
    • feel what I am saying as a self-evident fact, but attention
    • during his existence between birth and death by the soul;
    • None of this is intended as a criticism of the past, for I have
    • often said that such criticism is useless from the point of
    • existence into the physical sense-world. These forces continue
    • tendency in these republican times) the Biblical saying,
    • that are given out. I am obliged to draw attention to such
    • just beginning) have only disclosed their real countenances
    • please us, without listening to the voice of truth. It is not
    • incompetence were called to positions of authority —
  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • through the last ten years with our eyes shut we must have
    • It was itself called upon, to a considerable extent, to set its
    • the “Social Question” with more intensity of
    • not intended in a personal sense. In the spring of 1914, in a
    • to the enlightened representatives of the people that the
    • general relaxation of tension in the political situation was
    • at a low estimate, ten to twelve million men and crippling
    • a sort of precipitate, formed out of the intensely active
    • saw of the reality of the increasingly extending economic
    • course of years, various things have eaten into the feelings of
    • same defect. They often have their origin in deep truths yet,
    • That is the conflict to which I would draw your attention
    • vigour and mutually destructive force. The existence of such a
    • real existence as Rathenau, for instance,
    • whose ,education they gave inadequate attention and from which
    • take into account the realities of life, not be content with
    • more widely extended. This is a very comprehensive
    • existence unworthy of a human being when a worker must sell his
    • of modern humanity, not so much through its actual content as
    • tendency to become too expensive: that means that it is too
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