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  • Title: Evil and Spiritual Science
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    • Basically, what we have to deal with today is an ancient issue
    • issue. So today, we wish to try and consider what arose from
    • see what must often be raised here, as the first step on the
    • full experiences of the soul. What is here set out as the first
    • secondly with what wickedness has set up in opposition to human
    • before the soul vision of the Stoics stood what was later
    • compared with what one might imagine is thinking that has
    • same ground as the answer someone might make and says: What
    • came close to what Spiritual Science now has to state. For an
    • Then he looked at what bodily forms a human being, and which
    • is not far removed from what in Western lands, at the time of
    • someone who says that whatever is evil, what is bad, is
    • — Against this Lotze objected: but then we limit what we
    • details. So Lotze said: but what can a viewpoint give, which
    • also use the expression: what does it say, when in general and
    • will seem more or less pedantic, because they show us with what
    • we perceive this to a small degree, and that is what Jakob
    • that which streams out of the diving being, but from what the
    • what depths a sensible thinker goes, if he researches the
    • much that could show us more than what we have found shining
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • influence upon the etheric body. In what way can we exercise an influence
    • moments his whole past life rises up before his soul. What has really
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • supersensible worlds. For this purpose we must cast a glance into what
    • clairvoyant, we first live in the astral world and perceive what has
    • mass of phenomena. What they first perceive, is so different from what
    • we know what is taking place in the astral world. But when people obtain
    • fantasies. Yet this is not true, for what he sees, is an image, a mirrored
    • their evening-pint of beer or wine. What are their thoughts? They talk
    • in the astral world when he is asleep. What takes place with him when
    • is the work done by the astral body during the night. But what does
    • What changes take place
    • unable to perceive what takes place astrally, because they do not have
    • that of a friend. The dreamer wakes up and asks himself? What can this
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • — and a new condition begins for the human being. What is this
    • in this world, how everyone seeks to satisfy his senses. What a human
    • that torment us. In Kamaloca everything is reversed: what used to satisfy
    • earthly life is the expression of what we worked out for ourselves.
    • In the East there is a proverb which says: what you think to-day, you
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • you will reap what you sowed.
    • What thus streamed into us is the spiritual counterpart of the feeling
    • a new astral body exactly corresponding to what he developed in Devachan;
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • the effects of the law of Karma, and report what has already been explained:
    • the more he becomes what is cllled a religious, wise person.
    • forces which he would otherwise not have. What thus arises, as a result
    • plane have their origin in the spiritual worlds. What produced the changes
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • past with what can be seen through the eyes, but the old science of
    • the Mysteries knew of more encompassing, more powerful realities. What
  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • Earth and the evolution of man are closely connected. What the astronomer
  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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    • he saw reality only in Brahman and in what could be grasped by Brahman.
    • qualities which man must have; he must be able to bear what one calls great
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • encompassing, synthesizing force, would see what is at work in the unfolding of history —
    • which can only be found by someone who knows how to get a total view of the facts in what in a
    • symptomatology constituted from the fact that one is aware that behind what takes it course as
    • historical development there are times when what has real being and essence
    • the fact that what is otherwise hidden comes here to the surface. Thus we can say: Here, in a
    • some year of world history, let us say around 800 AD What was significant for Europe, let us
    • perception of the world should be directed to significant points and then, from what could be
    • attention for what is usually called history — but which, nevertheless, for a deeper view
    • the West, debated in the following way about what the Greek had argued. He said: Ransom can only
    • what matters here. For to someone who, to a certain extent, can see through the interrelations of
    • between Alcuin and the Greek purely positively and will ask what was really happening there. For
    • impulses. For what is expressed in these ways of thinking went over later into the feeling life
    • Now we can ask ourselves: So what was living in
    • the Veda and Vedanta are the last echoes, stupendous pictures opened up of what lives in the
    • by what lives in the human being when he becomes clearly conscious of his 'I' and his own being. The
    • which did not concentrate to such a point as that of the I-experience. Into what, then, did the
    • But what was meant by the nothingness one finds in Dionysius the
    • then completely. What was this nothingness for the oriental? It was something real for him. He
    • in space, flows in time, and in ordinary life world, is spread out in space, one says that what
    • But what the oriental saw — that which was a
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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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    • what comes from the spiritual world and plays into our physical world will take such a course
    • increasingly educated for freedom, must also take up a conscious stand more and more to what
    • This is the characteristic stamp of what is going on in
    • Strike movement are significant precisely as a characteristic of what is taking shape in this
    • has taken on fully the nature of a philosophy. What in the West are economic impulses leading to
    • come about because, through the tradition of Peter the Great, what arises out of a
    • reckoned as belonging to the European Centre, for what is characteristic of the West is actually
    • decline just as Napoleon's star was in the ascendant. What takes place in the West takes place
    • what preponderates here is economic thinking. Whereas Germany has gone to pieces because the
    • But what one can view in this way externally is,
    • What confronts us as a human being in human form does not always have to be as it outwardly
    • particular attraction to what, in a sense, are the elemental forces of the earth; that have an
    • less into a stereotyped replica of their nation. This is what this third kind of being gives
    • only if we know what I have just related — if we know that what lives in public life cannot
    • And what then, in total, is the task these beings have set themselves?
    • things that are only laid open to a spiritual knowledge. What use is it when people of today
    • All spirituality — with the exception of what is striven for in Anthroposophy and is trying
    • We still have to add to this what is hostile to the
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • imaginations, put into practice in present cultural development what these beings introduce. If
    • Greece there mingled in with it what then became Aristotelianism, what was already intellectual,
    • dialectical thinking. So what came from oriental wisdom penetrated then into Western
    • civilization, and, with the exception of what stems from natural science and what can stem from
    • through it, but can no longer find a link between what he believes about the spiritual world and
    • what happens here on earth. This shows itself most strongly in Anglo-Saxon Puritanism, in which a
    • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
    • thinking. And one can only understand the role played by what then developed out of the Roman
    • shall not go today into the historical details of what developed throughout the Middle Ages out
    • developed in this direction. But all this was interpenetrated by what entered into these Roman
    • Roman element. Rome as such, the Roman human being, went under. But what remained of the Roman
    • culture —what took shape, that is, through the intersection of these two lines (see
    • direction of perceiving, feeling and willing, is descended from what, as the Germanic element,
    • foreign language as though, if I may put it so, into a garment of civilization. What lives in the
    • grown into what, embodied in the language, has streamed up to it there. For it lay in the nature
    • would be extremely constricted. Above all, however, one must be clear that what can then manifest
    • Let me state expressly that what I am talking about
    • leadership in those regions I have mentioned. What is primarily taken hold of in the West by
    • taken from more recent science — which is international. But what coloured his whole
    • science, there remained, as an external appendage, leading an abstract existence of its own, what
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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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    • I would like today to point to a certain connection between what I gave yesterday as the
    • and Eastern ones and what arises in quite a unique way in
    • he sought to answer the question: What must the human being do in himself in order to become a
    • that the human being can become free? Schiller asked: What must the human being become in himself
    • Schiller presents as sense-life and the life of reason. And what Schiller characterizes
    • a threefoldness if the human being is to thrive in it. What in a later epoch had to emerge as the
    • it in these three kings; in the Golden, the Silver, and the Copper King. And what cannot hold
    • This was how, in images, Goethe pointed to what
    • soul and thereby only transforming into intellectual concepts what he actually feels.
    • today in which, basically, behind what is structured and developed intellectually, the human
    • D or X deals with the subject because what is presented does not arise from the whole human
    • Let us show diagramatically what might be meant
    • in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning
    • to be in any way criticized because, for him, what he perceived and felt about the individual
    • seriously what he became — it is well known that he was made a 'French citizen' by the
    • organism in a reforming way. One can only describe as an idealist, as it were, what ought to take
    • Goethe would have filled imagination with what speaks out in all
    • further, there is something quite definite that must first be realized. People have to see what
    • what is ingested is also finally destroyed. We cannot simply go on eating but must also excrete;
    • have just this task of bringing the intellect into the economic life. What does this mean? We
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • form an exact idea of what the constitution of soul was like in the people who lived before this
    • relationship to what was revealed in nature as spirit — and thereby also to achieve a
    • when it came to what moved him to perform his work in the world, and so on. Everything that lived
    • there as a longing for knowledge has become less and less comparable with what has been emerging
    • idea of what had previously existed as a longing for knowledge.
    • thus also takes on the configuration of this technology. What then is the cause of this? It comes
    • what people understood as knowledge.
    • What then is needed here? It is that which exists
    • only a transitional condition. For what is the deepest characteristic of this intellect? It is
    • knowledge again only when they concern themselves with what lies at the basis of
    • through the Crusades, the Orient became effectively closed off. On the one hand, by what was
    • ancient times in which the oriental rose to the attainment of wisdom, what was of particular
    • depended on the blood. But, at the same time, what was in the blood was also spiritually
    • to use concepts, dialectics, to decide what justice was, was quite unknown and alien to the
    • the will of the gods. And there were no dialectics for deciding what the gods willed.
    • which were permeated by the divine-spiritual. People did there in the economic life what arose as
    • What has not yet arrived — because everything
    • is still engulfed in the intellectual life — is precisely what must now carry this
    • taken out to the land. What has arisen in the cities will transplant itself into the country.
    • done. They believe that one can shut out what the centuries have brought. That is nonsense! But
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  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • If an understanding for what one can call the
    • towards the West — to the Greeks and the Romans — one could receive what was related
    • by those people who, out of the remains of the old clairvoyance, had understood what had really
    • truth, of the genuine nature, of the Mystery of Golgotha. What St Paul was able to relate out of
    • his conviction — what those who had preserved the remains of an old clairvoyance could
    • Golgotha became clothed in dialectics. Out of what was Christian Gnosis, which still relied on
    • You know from history and from what I have related
    • From what source did this ancient oriental vision
    • less, of what is brought into the physical world at birth from the spiritual worlds. Certainly
    • what basis could a social structure be founded? What could this be founded on in the
    • ancient times decisions were made as to what should happen in the social life according to what
    • But what was developing here as the
    • the Gospels everything that was contradictory. And what the Gospels have now become is, in the
    • promulgated. And then what gets out among people in this way is supposed to be true science. Just
    • And one must grasp what hatred developed within
    • of approval from Rome and only what had received this stamp was to be believed. The thought that
    • soon as people begin to debate something it means they no longer understand it. What lives in the
    • What is to be saved today is the Mystery of
    • continuation of what, in a completely different form, was present in the spirit world before
    • child's need for authority. What still lives in childish imitation lived in a certain way in the
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  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • disappearance of what, in many areas of our modern times, is still considered by people to be the
    • must be absolutely correct. But what must be regarded as imminent is what I characterized for you
    • world-conception, based on science, that the most intense need will have to arise for what I have
    • came about in ways other than is expected among philistine circles; so, too, what one must call
    • fifteenth century the constitution of people's souls has become quite different from what it was
    • habitually stick to what was once instilled into them. At most, one can notice a breaking out
    • from this clinging by force of habit to what has been inculcated when one observes with a wakeful
    • their usual habits of thought they would soon see what an immense gulf there really is between
    • still cling to a certain piety, a piety that wants to know nothing of what is laying hold of
    • rooted in this piety; a refusal to face what is spreading here and which one can only define as
    • feel what his real nature is. While on the one hand we have more and more demands of a practical
    • outlook we must Say, from what we have been able to indicate of this, that the human being knew
    • ancient times every oriental knew that what worked its way out of his soul during childhood, in
    • it is worth a great deal; it is something of the greatest value to feel that what has been
    • actually feels that he is what he is through his parents, his grandparents and so on. Unlike the
    • human being in ancient times he no longer feels that what flames up in him from childhood
    • what has been implanted in his blood and in his other organs by physically-inherited
    • characteristics. Today what is emerging here is still, to a certain extent, mere theory, although
    • instead, to bring it about that the social structure corresponds only with what men are as
    • vast numbers as a world-leader, even though there are no concepts in his words whatsoever —
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  • Title: Abbreviated Title: Lecture I:
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    • If you put together what I told you yesterday
    • reality is attributed generally only to what arises and forms itself, as it
    • so-called destruction, at processes of dissolution, at what finally arises,
    • what has sprouted in the physical world is in its turn eliminated,
    • souls: ‘What happens during the time through which the
    • in a manner inimical to the world, and have done only what may be called,
    • ‘By what is the return of a human soul to a new physical
    • born. What we think, what we feel, in short the whole content of our life,
    • readily understand that what thus surrounds us when we are born into
    • physical existence is dependent on preceding causes, on what took place
    • life between birth and death. But if you also take into consideration what
    • what went before. I would say, you are brought together with what went
    • go further and further back in order to find the causes of what they
    • On what does it
    • destruction of what was once the fundamental character of the
    • Earth. And what creates our consciousness at the moment of death, when we
    • understand that someone who takes no interest at all in what surrounds him
    • what suits him and who simply lives for the moment, is not strongly
    • bring about the destruction of what they were born into and to appear again
    • harmony with what surrounds it, when it is completely alien to its
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  • Title: Talk To Young People:
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    • it necessary to be honest, what is needed above all? Courage! Something
    • it necessary to be honest, what is needed above all? Courage! Something
    • what is living and working today in young people, more or less
    • between what comes to the surface in response to this inner
    • all; they were attempts to escape from what older people call
    • started.” We talked together and what he said showed clearly that
    • subconsciously in him was what older people call “the adolescent
    • asked many of these older people what they think about adolescence;
    • it is clearly present within them. What they feel clearly and very
    • than any in our own time. What was the result of that early 19th
    • not altogether what they are looking for. They feel that they did not
    • what they regarded as grey middle age, still acting like the young
    • shame. Young people were not able to reveal what they felt. What was
    • to ask themselves the reason for their suffering and what they were
    • between the anthroposophical movement and what was living in their
    • have grown into the various activities of the movement. However, what
    • that our hearts recognize what the others are feeling. In this way we
    • agree. What is so necessary is that we fully and heartily understand
    • warmly what is alive in the young today. We tried first of all
    • sending around a questionnaire to find out what young people imagined
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  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • What way has man to take
    • any other — contain this basic query: What is the evolutionary
    • his thoughts educated through Spiritual Science, may also ask: What is
    • the ultimate aim of human evolution! He would like to know what will
    • and he is not idle! How is he occupied? Well, he continues what he did
    • imaginations: what man dreams, the Angelos imagines. (Diagram I.)
    • Hierarchy of the Archangeloi to inspirations. So: what the Sun man
    • deep sleep, dreams what the earth man consciously imagines.
    • what we can imbibe from spiritual Science. Hence, I propose to call
    • vegetation. What the sun man experiences through the concepts of
    • philosophical temperaments: What is the ultimate aim of mankind? We
    • in the Cosmos! And we can truly transform what we thus carry in us as
    • down under his feeling of defeat. That is the idea. What its completion
    • but from what has here been said will emerge the necessity for that
    • transform the entire frame of mind and mood of the Soul from what they
    • keep on saying: “What we learn (or practice) is esoteric! What you
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • gradually to have an enhanced feeling in what a lofty sense, in what
    • us, but also that much of what we have hitherto found full of riddles
    • from various aspects. And so something shall here be added to what
    • pronouncement: we will bring to mind what we have long known: i.e.,
    • regard to the Mystery of Golgotha. The first is what took place as
    • purely objective fact: in short, what happened as the entry of the
    • perhaps even known what had taken place there. It might quite well
    • to think about solving the riddle of what had actually occurred
    • gradually to reach an understanding of what had happened through the
    • endeavoured to grasp what had taken place through the Mystery of
    • What has actually come about with the Mystery of Golgotha, what has
    • grasp what had taken place in the Mystery of Golgotha, just as they
    • last stragglers of what was diluted at that time to a world-concept
    • of a more philosophic character; then we come to what lived in the
    • countenance to the European world. And what we see flare up in this
    • how Roman thought is at great pains to seize with its ideas what lay
    • conception in order to understand what hid behind this Mystery of
    • grasp what was flowing in as living soul-blood, for he now feels
    • understanding what is flowing to him from the Christ Impulse. And so
    • substance of what comes to expression in the Mystery of
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  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • forming world-history may be divided on the one hand into what may be
    • the same facts somewhat more subjectively, will give our attention to
    • considered more closely and exactly, but for today's study what has
    • lifts himself out of a living and weaving in what one might call a
    • more etheric, lighter weaving and living than what we pass through
    • What does it really mean: Not eat of the
    • Tree of Life? You will perhaps no longer find incomprehensible what I
    • himself: If what we call the Luciferic temptation had not taken
    • Luciferic temptation had not come to pass. This is exactly what the
    • methodical development to know something of what really goes on in
    • And since Lucifer lays claim to what weaves and lives from falling
    • echoes to us in waking, then this weaving and living in what does not
    • and physical bodies what is weaving and living there in sleep. I must
    • draw this somewhat diagrammatically (see p.5a) so that you may
    • perhaps see more exactly what we are concerned with. I might describe
    • physical I will indicate through this (yellow); what of our physical
    • body remains in bed through this (blue), and what of our etheric body
    • with what is Luciferic or Ahrimanic. It is a matter of appreciating
    • come into our etheric body and physical body when we wake. For what
    • swelling cosmic sea — and what it there weaves
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  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • what we call Spiritual Science.
    • how intimately connected is the thought-content with what we are as
    • life, and that the concepts are inner presentations of what he
    • fact that every thought is essentially different from what people
    • It goes on working continually and again and again replaces what dies
    • through what we conceive in ideas.
    • something is being destroyed, is actually crumbling away. And what
    • inner feeling and life, of what spiritual science really desires. For
    • spiritual science is actually not active at all in what thought
    • the fashioning process of the world. What is sought in the Oriental
    • and he then further shares in what comes about as Earth evolution.
    • human being, for what unites him inwardly with the living
    • the living element of thinking about the external. What they get hold
    • simply on what we have now considered, we shall find in Greece the
    • statuary are so human is that what I have just expressed was poured
    • giving back to the cosmos of what we have received through Christ. We
    • This means: what Christ has to reveal to
    • us is not exhausted with what stands in the Gospel. He is not among
    • into the Gospels what he wished to bring upon earth, but he is in
    • the Christ event. He wished to indicate: Wait! Only wait! What all
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  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • point of merely seeing images of something external in what he
    • with himself, and that what takes place in the impulses of feeling
    • Sun-evolution. What entered their destiny through their not having
    • what is in us, and which are, far more turns outwards and tries to
    • to make a sketch of what this denotes we could perhaps
    • come if one extended what tries to go out in the cosmos from the one
    • ground of what has here been characterised. We can say; this state of
    • hierarchy of the Angels who, through what they had become, did not
    • What now
    • is that we do not perceive what was established in us and developed
    • instead what has been made out of this normal evolution by Lucifer.
    • And what is it for Lucifer himself, that what he should have
    • own part what in that earlier time he did not share? What will be the
    • even if difficult. So what does Lucifer want? What do these Luciferic
    • however, during Earth-existence, they wish to do what they did not do
    • they wish to do during the Earth-evolution what they ought actually
    • following is what we should experience: If we call that (see diagram)
    • and makes us believe that what we ought to look upon as lighting up
    • what has happened we have been shut off from that wonderful and
    • really born for us, a Christened cosmology. We come to learn what the
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • arable land, meadow, or what you will (a drawing was made), and
    • surface. This little grub or caterpillar, or whatever it is, creeps
    • recognise the roots. And what will happen is the following, is it
    • effect and say: Now the earth becomes somewhat warmer from above
    • except that it lacks what man considers the most important of all.
    • about what the worm actually observes down there below; it is clear,
    • completely opposite: men makes researches into what their senses see;
    • and move about in what — well, not in what is shut
    • off spatially from above — but in what is shut off
    • fact, what other beings up above are seeing, and that his
    • that what he himself underneath has had as perceptions of
    • soul, we see what stands behind of great importance: we note how
    • what one finds with the majority of the philosophies of today and the
    • with what was brought to completion in those worlds as ... well, let
    • contained in an earlier germinal state, what has developed for man
    • a certain meaning to what goes on around us, we must as it were see
    • of materialistic thought (I will suppose what is most favourable for
    • belonging to them that they do not speak of a possession. But what
    • all, if there had not arisen the separation of what had formerly
    • Sun and Moon were united as Sun with what were processes of Earth;
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • with what we can call physical operations. On Old Saturn the first
    • of the physical into whatever else is forming in man, so that the
    • as the most external of evolved members; what [
    • of what in fact works as the external world. You can indeed follow
    • photographic apparatus, and what is created within is then seized
    • What I have now depicted is how things
    • perceived what was within him, he would have the feeling: in me is a
    • attention to what takes place in it as paintings and
    • pictures as the effect of what the Gods give us, but our senses are
    • and what is now being said is understood, only then will the time
    • have come when it will also be realised that Lucifer was somewhat
    • Moon-existence, and in this thinking would apprehend what the
    • macrocosm brings about at his periphery, what had been given to it by
    • this intermingling arises what has become hypocrisy, intentional or
    • tell you what the others are like and all the bad things they are
    • others, and what the others did to them. They did not become more
    • is not the point what one believes. A man can believe that he is
    • then only in the position of being somewhat more untruthful through
    • antipathy are hidden behind what the man alleges he has
    • Lucifer-being. This is what underlies the words
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  • Title: World Downfall and Resurrection
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    • different from what it came to be later on. A great and
    • unmistakable indication of the fact that what was previously
    • Christ. What did such a mystery really signify to these men?
    • distinguish him from the Nature Spirits. What these men of old
    • that Dionysius the Areopagite preferred to say: Whatsoever is
    • now try to think what is implied by the assertion that the
    • Logos is the creator of the world. Think of what was present
    • all through pre-Christian antiquity but had grown somewhat dim
    • incarnate Logos. Look not upon what flows in the blood, for
    • what flows in the blood is a heritage of man from the Moon
    • minds to what is not yet blood and not yet flesh, to what is
    • the Moon; turn your minds to what comes from the Sun! For we
    • speak as if they were voicing what lives in the Ego. They are
    • then nothing new can come into being on the Earth, for what the
    • because men were seeking in the material world for what ought
    • What I have told you here is not only the result of Spiritual
  • Title: Lecture: Philosophy and Anthroposophy
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    • Master of Logic. The medieval thinkers would say to themselves: whatever be
    • thought will be found today almost unaltered, if compared with what
    • Aristotle set down. The additions made today are due to a somewhat mistaken
    • misunderstood Thomism. There is no question of discussing here what is
    • by the possible reproach of being concerned with what is professed and
    • determined in dogmatic quarters. Let us rather be undisturbed by what may
    • what Scholasticism in its prime felt of science, the technique of thinking
    • for its elucidation. What man can evolve from his inner self has its being
    • refutation of Christianity. Now let us imagine what the Scholastics felt in
    • must be attained by objective conviction, and, on the other hand, whatever
    • made in the search for empirical truth by merely spinning out what
    • What is
    • alive to the necessity of demonstrating to what extent something absolute
    • space, and causality possess actual significance for him. And whatever man
    • what he terms “form” — two concepts which he genuinely
    • connection, into what is here of importance. For only consider for a moment
    • what is involved. The insight is involved that man, in so far as he remains
    • between animal and man in a genuinely spiritual sense. What is inherent in
    • clarity and keenness of thought; that we should be aware of what we are
    • definitions in the Scholastic writings. We must understand what is meant
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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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    • according to what I have just learned there are so many things to be done
    • What I
    • would like to speak of in this introduction is this: to what I gave you
    • the educator. Of course what I shall have to say about the nature of the
    • a valid sense for what is meant by the esoteric. We believe today that what
    • is true is true, what is right is right, and that it should be possible to
    • proclaim what is true and right before the world, once it has been
    • what is the real cause for mankind having fallen into the widespread misery
    • Berlin or Vienna, than he is from what is being felt and thought today in
    • find it not merely totally different from what is generally considered
    • might be developed farther. Thus what we experience today in the field of
    • pedagogy, in the art of education, what has become the rule there, is
    • precisely the opposite of what it ought to be. Let me draw your attention
    • science. What, according to this, should be done in school? We should teach
    • presents itself, they can pursue further what they have learned from us in
    • opposite of what Spencer laid down as a true educational principle. It
    • or zoologist because of what he learns in elementary school. A man should
    • prepare him for this scientific speciality. But just reflect on what has
    • what frequently happens, that the teacher cuts a ridiculous figure in his
    • can be observed best in our universities. What are our universities in fact
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  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • But the years that follow the change of voice (or what corresponds to it in
    • call to mind what the change of teeth signifies. The change of teeth is the
    • what happens formatively in the rest of the organism, in the trunk and
    • organism of trunk and limbs, to the physical and etheric bodies. What
    • is that what streams upward from the body is thrust back, and conversely
    • drawing, for what these forces really strive for is to pass over into
    • draw forth from the child for our authoritarian purposes, what the child
    • has the predisposition to retain in his organism somewhat more of the
    • secret is this: such forces are related to what we have experienced between
    • all the intellectual speculation as to what you should do. The feelings
    • in what is happening to the child at the change of teeth we have something
    • sharing in what happens as the child's body is built up from the seventh
    • their bodily organism. Whatever they experience of formed movement, of the
    • head. Whatever, on the contrary, is taken up by the child as a
    • And against what is coming from outside works — but now
    • somewhat later, around the 14th year — the spiritual
    • outside. This struggle finds expression in the change of voice and what
    • you the difference between man and animal. In an animal what is taken in of
    • are matters we should consider carefully; they show us what feelings we
    • it, then you will be able to say: with what you permit to resound in the
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  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • education. Here, the essential thing is to know what we ought to learn and
    • what we ought to invent out of what we have learnt, when we are actually
    • the human being in this way, what you are then receiving corresponds to
    • see. Other sense qualities are intermingled with what we hear on the one
    • point where we understand what is actually going on in the body. You will
    • assimilating what we perceive and visualise. Through this fact though, that
    • for as teachers we have particular reason to know about them. Notice what a
    • everything to do with what we hear, living more in language and so on. I am
    • is again the rhythmic system. That is what is so impressive about the human
    • organism upwards. And you must now combine this with what I said in the
    • remembering of everything audible, takes place. We remember what we hear in
    • the same realm as we perceive what we see. We perceive what we hear in the
    • same realm as we remember what we see. And both cross over like a
    • speaks. Nothing is arbitrary, for you would solely be making visible what
    • have to do consciously what we used to do unconsciously; for man's whole
    • evolution consists in gradually bringing down into the sense world what
    • perfectly correct theory for modern man. For what was still soul experience
    • processes. This had to come. Only now we have to go up again; what has to
    • be added to these processes is that man raises himself up to what comes
    • construction of our human organisation and perceive more and more what it
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  • Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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    • Considering this incorporation of the ego we can characterise what is
    • at birth, the etheric body round about the seventh year. So what seen from
    • This is what people who understood something of these matters in bygone
    • what happens further., In that which is set free —
    • described when we say: is being absorbed: for what lies in the outer world
    • then later, even after puberty, the ego penetrates the astral body. So what
    • artistic education. What does this mean?
    • the organism. Music will be specially beneficial for a somewhat fanciful
    • something which is more concerned with the meaning and the content of what
    • painting understand the meaning of what he draws: when I let the child draw
    • and drawing, by observing what he has drawn or written he comes into
    • universe, the cosmos. It is wonderful to think that what we have observed
    • which do not separate from each other while one is asleep. Well, what is
    • significant than others. What happens here takes place through interaction
    • be in a chemical compound. What has this fact to do with man? This, that it
    • astral body. And, when, on the one hand, we look at man and what happens in
    • there is yet something else which we shall have to consider. What is it
    • altogether. What matters is that fertilization affects essentially only the
    • will have to set this side by side with what was said in the first and the
    • so long that he does not know what to do with them, then one will have to
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  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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    • see what a great impact on a person's everyday life these particular truths
    • have, and that is what we will talk about tomorrow. Today I just want to
    • knowledge by means of certain forces in man. But what the actual
    • our time. In that case it is vital to understand what its connection is
    • aspect of what is presented in a material way and following up the material
    • aspect of what is presented as idea. The spiritual quality of a world
    • its capacity to take what it has grasped in the spirit and bring it down
    • complete picture of what is actually there in the world if you imagine that
    • only what is in the realm of this line.
    • subsensible forces also work into man. What kind of forces are these? These
    • the second period of life, that is, what the earth itself is embedded in.
    • What
    • happens then, however? What happens after twenty-one? Up till twenty-one we
    • draw on what comes from the earth and its planetary system in the way we
    • We gradually have to release what we have put into our organism from out of
    • losing the capacity to release what we have put into the organism in this
    • What
    • are the consequences? The consequences of this are that what we cannot
    • out consciously. We have to educate ourselves to do consciously what was
    • our blood is in the process of fading away. What would happen if a time
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  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • was done in Basel, it was possible to touch especially on what can be
    • have nevertheless an overview of what has been elaborated in the Basel
    • clairvoyant, the Akashic Chronicle, reveals to us in living characters what
    • significant climax in his existence. It was then that Gautama became what
    • what it had previously been instilled with. It was the same for compassion
    • a larger number of people have matured so far as to experience what Buddha
    • Now, what became of that
    • not have to imagine a closed body as we have it, but what otherwise were
    • from the spiritual worlds and announced to the shepherds what had happened.
    • hundred years, the sage saw what he had not been able to see
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • what we are looking for within the spiritual-scientific research should not
    • the Akashic Chronicle what can be found again in the Gospel of Luke and the
    • actual Jesus of Nazareth, above it we see shining what we called the
    • Nirmanakaya of the Buddha, what we see as the aura of this child. It is
    • became Buddha. We could emphasize that what we call our occidental esoteric
    • teaching fully justifies what is contained in the oriental scriptures: that
    • lowest physical-bodily entity, what we call the etheric or life body.
    • physical body on earth. What we see as a physical body with an
    • What is connected as a whole in the ordinary man, the powers which we call
    • it, what the old Hebrew spiritual current was? We want to see how we have
    • Let us also think about what we have regarded as the essence of the Buddha
    • development. What happened when the Bodhisattva became a Buddha?
    • of transmitting from epoch to epoch what can be called the teaching of
    • just not so. What we today call human thinking, feeling and willing was not
    • impulses, and these had to be instilled into the soul. For example, what
    • find a contradiction between this and what was said earlier, because
    • What is the difference between what was
    • brought to the world by the Buddha and what was brought by the
    • individuality of Moses? What the Buddha brought is rightly called the great
    • what the school teaches him today, then I have thereby made the soul
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  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • themselves as excluded by virtue of their entire life situation from what
    • of a certain spiritual life, but what they gave out of this spiritual
    • times that essentially replaced the old pictorial element with what is
    • what is of an imaginative nature. More and more, people sought
    • becoming convinced of what lives in the soul of the other person
    • what people claim for themselves today as religious content is after all
    • beings continuously to what is materialistic. And the question that
    • What is the human being in reality?” is
    • question, “What is the human being?” one
    • purely into what is external. If nowadays such considerations are deemed
    • wanting to enter lovingly into what is spiritual. Today, the intention is
    • what the dead learn of our language — what they
    • with our eyes. It is actually rather difficult to point to what the dead
    • growth process of the plants. They see precisely what escapes the human
    • can be accounted physical forms, what do the dead see of human beings?
    • the sort exists in nature, he then considers what art portrays as having
    • In this respect, we cannot keep up with nature, after all. Whatever is
    • attempted to do in various fields, making clear to ourselves what the
    • what the relationships are for the sensible and supersensible, in the
    • finally there came what leads most of all away from the spiritual world:
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  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • expression of Raphael's creations. Thus, what Homer brought
    • us to an organic whole through what arose from Raphael's soul
    • only lives on in the centuries that follow him; what preceded
    • especially in such outstanding figures as Raphael. What we have
    • on further significance in contemplating what has been said. We
    • to another what is to be implanted in mankind's spiritual
    • in human evolution. It does not want merely to present what
    • What is put forward here from a spiritual scientific standpoint
    • philosophically. What is said has arisen for me after
    • crystallizing quite naturally into what I wish to present.
    • the development of the ancient Greek culture. What the Greeks
    • attained and what they experienced out of their inherent nature
    • humanity. What precedes Greek culture, which is concurrent in a
    • quite different aspect from what follows it. If we consider the
    • periods. What we may call the “internalizing” of
    • the spirit, in wanting to contemplate what underlies the
    • the impression before him, what lives and weaves in things of a
    • that what may be called, in the best sense of the word,
    • spiritual life begins here, what the spirit experiences
    • inwardly is still seen in connection with what goes on
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  • Title: Leonardo's Spiritual Stature: Lecture
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    • s a result of the distribution of what is perhaps the most widely
    • these figures, every manner in which an individual of whatever
    • temperament or character might respond to what the picture
    • After these words have been uttered we see what goes on in each
    • Supper, Leonardo introduced what can be called the dramatic
    • it has not been possible to see much of what people witnessed
    • What must indeed at one time have spoken to human beings from
    • the wall. — What has this picture not suffered in the
    • restoration have made it possible to reveal what Leonardo
    • Today it is only a shadow of what it once was, and yet a
    • what he wrote, as well as the course of his life from 1452 to
    • and significance of Leonardo's comprehensive personality. What
    • to what he placed into the world than these patches of colour
    • that merge into each other in comparison to what he once
    • features that betray much of what Leonardo must have felt in
    • satisfied? Did he say to himself: You have achieved what lived
    • Leonardo would first of all let the idea arise of whatever he
    • which we can see what he actually intended. He would, for
    • example, draw a countenance and see what would result in making
    • the chin larger and larger. To find out what significance
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • second difficulty is that, in regard to what is magical
    • with one's power of judgment in what wells up so pristinely
    • that what may be offered as a kind of spiritual scientific
    • again for the soul's most noteworthy experiences. This is what
    • the Human Race. It lies in the nature of what is magical in
    • Tragedy depicts what the human soul can experience in
    • be surmised and fathomed in sensing what takes place in
    • experiences. A certain circumscribed range of what
    • unconscious. In sensing what comes to meet us in fairy tales we
    • find something altogether different from what a human being in
    • Rather, what comes to expression in the fairy tale is so deeply
    • What comes to expression in the fairy tale accompanies us
    • organism. What the food undergoes initially evades human
    • determining what purpose this food has in the whole
    • life-process of the human organism. What we
    • is likewise far removed from what takes place deep down
    • in the unconscious, where what the fairy tale
    • against what stands in perpetual contrast to the human
    • transpire unconsciously. The soul cannot know precisely what
    • behind in the physical sense-world, what then approaches
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  • Title: A Mongolian Legend
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    • freely and unhindered into what we call the astral world. With
    • this, they could see not only bodies, but also souls, and what
    • the different religions, in what lives in human souls. If human
    • mother of humanity, searches the world, seeking for what will
    • because she no longer sees what she was once able to see when
    • What human beings expressed in such grandiose truths so
    • external, physical aspect of things, but what is expressed of a
    • spiritual nature in external objects. What has become merely
    • their sense-perceptible side, not finding in them what she is
    • spirit in matter and find what belongs to them. They can then
    • themselves off in love-lessness from what is outside them and
    • take place without the redemption of what is outside us. Human
  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • “Spiritual science aims to show what can be
    • t could easily appear as though what is set forth here as
    • spiritual science stood in isolation to what is otherwise
    • conceives of this spiritual science in a somewhat
    • starts out from whatever stimulated him, that furthered the
    • appeared to him as though it lived on. And in seeking out what
    • derived from Goethe and what was compatible with him in
    • forefront, rather than what proceeded from Goethe. During that
    • Grimm stood somewhat apart in his relation to cultural matters.
    • what might otherwise have been a one-sided direction. We still
    • the endeavour to pursue what Goethe experienced in life, what
    • What Herman Grimm ascribed to Goethe in this way has its roots
    • world to what the human soul experiences upon ascending to the
    • different from what it is for other modern historians.
    • humanity. What took place outwardly, what happened has, thanks
    • enable one to understand the Greek world. Yet what the Greeks
    • say, they melted away from his world-picture. What remained in
    • his world-picture was a continuous stream of what he called the
    • took account of the historical documents, he considered what
    • comparable to what is contained in the existing documents.
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  • Title: Imperialism: Lecture 1
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    • time. But when such things are discussed, what is not taken into
    • Basically, what is most effective today and
    • what will show itself to be an even more effective imperialism in the
    • how in these times realities are completely different from what is
    • in Switzerland, for what Woodrow Wilson is today, he was of course
    • true, for what was behind them was something completely different, it
    • was of course a question of power. And in order to understand what
    • it's about, what is said, thought and judged, it is necessary to
    • what the fundamentals are.
    • of a region, let's say an empire, and what we today would call the
    • among us just as the sense world is — then what results is what
    • consistency, for the way of thinking was so different then from what
    • spiritual reality. And the ruler of an oriental empire — what
    • — but rather what we today call ministers or court jesters,
    • somewhat disrespectfully, were beings of a divine nature. For it was
    • could believe whatever they wanted. Belief — personal opinion
    • god. That's what a god looked like. It meant nothing more than what
    • mere bureaucrats, but higher beings who accompanied him and did what
    • earthly churchly hierarchy is mirrored what God is with his
    • “Holy” you have a whiff of what was divine during the
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  • Title: Imperialism: Lecture 2
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    • historical origin of what today may be called imperialism, and you
    • will have already noticed from what I said yesterday that it is
    • life, fully conscious of the illusionary nature of what was formerly
    • we maintained till now. Reality for us is what we do for our stomachs
    • recognized them for what they are, as long as we do not realize that
    • the economy is the only reality, we will not be able to admit what it
    • spiritual reality, and what the successors of the European
    • exist in Central Europe. And in order to understand what happened in
    • concepts, but on realities! We could ask the question: What happened
    • What people saw as happening from
    • without was only an illusion. What was the reality? You see, with
    • for the concrete reality. What developed in the German Reich during
    • illusion. The reality came later, it is what has been happening since
    • of War]. The fundamental character of what had been developing for
    • involution in evolution, in that you look for what is happening
    • beneath the surface. What was Russian tsarism in the 19th century in
    • reality? What Russian tsarism was then has appeared in its reality
    • what was then an illusion. Tsarism was the lie that floated on the
    • surface; but what tsarism really cultivated appeared in its true
    • than the tsar; after the tsar has been skinned what remains today is
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  • Title: Imperialism: Lecture 3
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    • When you consider what has been said here
    • during the past two days you will see that what belongs to the
    • us now consider once again from definite viewpoints what is apparent
    • symbol for what is not actually present in the physical world, but
    • discussion of public affairs was possible. What we today call rights
    • spiritual world in physical institutions, if one spoke of what Saint
    • what the person does who is a divine image is right, is a true image:
    • During the second stage what we call today parliament for example was
    • write in: “The king's will is sublime law” — what
    • appear, one can argue and discuss what are rights and the legal
    • understanding of what is necessary for rights in society is
    • Only in parenthesis I would like to draw your attention to what
    • information, then things look quite different from what is propounded
    • him. That is what must be striven for, to take the facts into
    • discussion arises, which is what makes the civil rights concept
    • about what is alive, we form such judgments as “The tree is
    • the second stage and into the third — that someone asks: What
    • pernicious for the soul by seeing clearly what is happening.
    • Catholic Church is a relic, a shadow-image of what existed in the
    • took what still remained from older times and poured it into the new.
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  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • impression of what suggestions in various fields can be given by
    • What has surprised me the most at the reception of the
    • inorganic nature. What you have appropriated as a system of
    • organic nature. This is what is usually understood today, as
    • This is of course quite the opposite of what Anthroposophy
    • don't merely apply what you have learnt from lifeless natural
    • same in all spheres which is what gives the scientific point of
    • way in which you can position yourself internally to what can
    • Goethe arrived at this point by establishing what he called the
    • of which has become obsolete, what Goethe envisaged for natural
    • What is it that lets us finally arrive at a true perception of
    • achieved? What I'm referring to can't but be set within the
    • boundary of a historic category. What has been achieved through
    • is significant in what happened: we have seen in the course of
    • mathematical developments of concepts. However, what has been
    • then misunderstandings arise — somewhat in the sense that
    • to be added to it in order to arrive at what is called a
    • the lecture, Schiller said to Goethe that the content of what
    • What did Goethe mean by this? He meant — but hadn't
    • ‘Urpflanz’, what he put forth as the primal, or ideal
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  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • impression of what suggestions in various fields can be given by
    • out what I would say and I can only hope, as a whole, to
    • problems to which he was exposed, namely the problem of what
    • Anthroposophy it could not be stated in this way. What Goethe
    • evolution created the possibility to make space for what is
    • life. Certainly one could say: what for instance do the senses
    • when I say: What takes place in the mouth and palate as a taste
    • experience, what takes place in the process and function with
    • senses about what takes place in the process of seeing; so that
    • the ear, and then explore what becomes indirectly perceptible
    • (sensory) organization which corresponds to the hearing of what
    • basis change Haeckelism. No! — What needs to be changed in
    • What Anthroposophy has to offer refers to quite other areas. It
    • but what matters is in the relationship to the situation, let's
    • result prove, what I want to present now.
    • we must try to clarify the problem from the other side, what
    • actually happens in the sense's processes in a person and what
    • into what the specific function of the organ of sight is, and
    • into what happens further as a continuation within the
    • Turning our eyes away from what we looked at, we then retain a
    • Maximum number of matches per file exceeded.
  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • impression of what suggestions in various fields can be given by
    • from words. I would like to say: what we have today in the word
    • than what had been experienced for centuries. When one looks
    • in the rising scientific world view sees what should be taking
    • What I'm sketching for you now as a situation in which the
    • organism is bound to what it can develop under the influence of
    • What lay ahead for the West with this? It meant that scientific
    • What lay ahead was the finest observational results and
    • experimental talents developing out of folk talents. What came
    • encompassing concepts. What came out of it was also a tendency
    • what I could call, a kind of fear of rising up to one
    • but exist in what the sense world presented to them, simply
    • Let's go now from Herbert Spencer to what we meet with Hegel.
    • third for central European philosophy because what was
    • characteristic for Middle Europe was most meaningful in what
    • spirit and building a bridge between what is acceptable
    • scientifically, and what simply has to be believed according to
    • had a kind of antipathy against what appeared quite natural in
    • and ask oneself: Is that what, “before the beginning of
    • can hardly see what it will become and yet still carries the
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  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • impression of what suggestions in various fields can be given by
    • Whatever is taken up through anthroposophic ideas, when they
    • is what must be especially treasured in the pedagogic didactic
    • So we couldn't rely on anything but on what began on a purely
    • They pose the following question, for example: what is the
    • is an adaptation of the people surrounding it. Not what the
    • imitated, but in what lives in these people, this
    • means what comes to expression in their words, their attitude,
    • and nutritional powers in them: the power of authority. What
    • means not the entire education should be put down to what is
    • in people from year to year, but also from month to month. What
    • When you direct your gaze in order to learn what really happens
    • of what had been understood as abstract concepts earlier, but
    • superficial definitions, you would soon see what kind of a
    • and wants to present what the most beautiful educational
    • year for example, not only has a memory of what he had absorbed
    • childish nature into what is understood as the syllabus and
    • different character than what had been presented since the
    • strike our bridge across to the young people and the child. What
    • say whatever one likes — has its deepest entitlement; it
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  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • impression of what suggestions in various fields can be given by
    • frankly, because that is what matters most — contains an inner
    • contradiction is namely nothing other than what permeates our
    • introduction because in connection to what is based on
    • misconceptions lies what we first have to strive for
    • would perhaps have given quite a different result to what could
    • misinterpreted what had been said completely, wanting to turn
    • that be? — ie: what one could actually expect. It turned out to
    • business and rejected what I had said, spoke about things in
    • were absolutely not in the position to what was being battered
    • circles; here the experience could be that what is wished for
    • Now it has come about that what
    • what was merely mentioned but what had to be spoken about
    • happens but you can't tell what it will actually be. This is
    • what is deeply embedded in the human soul today, on all
    • “scientific”. If one considers what stands in the
    • humanity. What wanted to be done in the economic life simply
    • that time. This is what one needs to focus on.
    • broad for what lies in social life. To think scientifically —
    • thinking, and finally, what we have introduced into it which
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  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • impression of what suggestions in various fields can be given by
    • Now, my dear friends, this event may be anything; what it
    • program item of the course) by thinking that what we were
    • of misunderstandings will again be linked to what I have to say
    • scientific research stands in a somewhat puzzled manner towards
    • epistemologically clear in what sense the scientific methods or
    • account what can be achieved in modern thinking and research
    • no obstacle to now observe what inwardly to some extent can be
    • result of what I've suggested here and in other places, of the
    • often forced that what one is observing — I admit this
    • words what we have observed through Imagination, Inspiration
    • shown what can be discovered in this way. Nobody in this
    • other than through their own free will. What is said about
    • defamation of what is really striven for in the Anthroposophic
    • mind, what is researched in Imagination, Inspiration and
    • needs — they were never told anything other than what
    • audience.’ — These are what the words sound like, which
    • Catholic to take part in what Anthroposophy has to offer
    • my preference, that what comes out of the supersensible world
    • Someone who honestly says what he sees, knows how polemic comes
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  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • impression of what suggestions in various fields can be given by
    • Certainly one can discuss to what a degree observation lies at
    • the course of thought. What is presented as an object of
    • and what rises, connects to conscious elements which gradually,
    • what is present as we speak, that is only partially the actual
    • 11 what I had to say about their experience of the
    • allow nuances of experience to flow into what happens when one
    • activity flows the feeling, as to what belongs to this
    • what is directed from within, like how thoughts are being
    • where speech comes from, which lies deeper than what is
    • what the object essentially is which one wants to examine. So
    • one can, where speech is the subject, not merely consider what
    • would say a word — the word streams towards what we
    • inwardly with what at the time of Sanskrit's origin was living
    • as the inner soul life of the people can one discover what
    • experienced what lived inwardly in the sounds, which we
    • concrete facts of the speech experience. It deals with what is
    • stand at once on the boundary between what is consonant and
    • what is vowel. Just like we paint a picture and then the
    • different from what it was when the word “ego” was
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  • Title: First Class, Vol. I: Lesson 1
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    • humanity what it is able to receive.
    • towards what the sense-world has accomplished for humanity when
    • own obstinacy, which hinders understanding what the School
    • course be what it is possible for the spirit to give us. It
    • have gone into these things in our weekly periodical, What
    • your souls what should stand over our School as a kind of
    • engraving. That we really identify with what emerges from the
    • divine is manifested in what is lifeless in earthly matter, in
    • senses, it is futile to ask it what we ourselves are as human
    • evermore repeat to ourselves: what we feel as our innermost
    • self is not woven from what we perceive as the beauty and
    • what we might feel to be a kind of privation, we must
    • speaks, telling us how we should be and what we must set aside
    • which tells us what we are and were and will be; then we must
    • what is found not on this side of the yawning abyss, that is,
    • appropriate seriousness, no one should seek what lies beyond
    • real knowledge must be fathomed from what is revealed in the
    • what one needs for fathoming one's self, in which the world has
    • and in health on his journey between birth and death, and what
    • way is not real knowledge, but only pseudo-knowledge, that what
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  • Title: First Class, Vol. I: Lesson 2
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    • will relate what is said today to the previous lesson, partly
    • the influence of “Know thyself”, he only sees what
    • What you are, what you were, or will become.
    • What we should feel at the abyss of being between the maya, the
    • for acquiring knowledge is what dominates. Especially in our
    • time that cowardice is what holds back most people from even
    • thirst for knowledge; that is what overcomes the second
    • arbitrarily, we create what is not real. When, however, we
    • Such sensations can lead to feeling what we must activate in
    • not a mere game. But what leads to knowledge does not impress
    • order to sense the importance of what I am saying, my dear
    • one can ask - have I forgotten what I found to be quite
    • possibility of introducing what is so prevalent in life:
    • color something because of vanity, but what has been colored
    • truth is what is effective in the spiritual world.
    • from what everyday life shows, patched up as it is with so many
    • lies. Very little of what passes today between people is true.
    • what will be unfolded in our souls from lesson to lesson in
    • we will only be able to recognize what must be cultivated in
    • what lives in feeling as it is clear to him what lives in
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  • Title: First Class, Vol. I: Lesson 3
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    • spiritual world, which characterize what the human being can
    • his thoughts - what the person in process of initiation
    • former does not actually participate in what is revealed to the
    • superficial, he will experience and feel fully what it means to
    • That is what I will speak to you about today, my dear friends,
    • looks everywhere for the facts behind it. He asks: What
    • himself: What is true is what is seen, what is real is what is
    • being real or merely a dream. Just imagine what insecurity,
    • what terrible insecurity that would cause in your life.
    • world, because it could well be that whatever it is that seems
    • what is experienced in the physical world. One must acquire
    • attention to what is palpable, to what can only be seen by
    • Consider for a moment what I just said. You see, memory is
    • lower nature. And here works most strongly what I previously
    • really meditates honestly will see what drives live in his soul
    • and what he is therefore capable of. Man's lower nature appears
    • exist in mediation. When it is there we can see what the will's
    • feeling and a different way of willing from what prevails in
    • our gaze within in order to be alert to what our thinking
    • really is, what our feeling really is, what our willing really
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  • Title: First Class, Vol. I: Lesson 4
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    • from other areas of spiritual life, what is called
    • an example of what we will receive today, my dear friends, I
    • certain stage of maturity - not that he became what most people
    • words; what I have to say is merely clothed in human words.
    • What I have to say to you are the gods' thoughts, and these
    • memory what I am now saying to you. I will be satisfied if
    • tomorrow you forget what I have said today. Because what you
    • usually call your memory, and what others call your memory, is
    • renewed for what is to be received. Everything should be new
    • remember nothing of what is said to you today. But you should
    • what your memory makes of it. What should lead you to me
    • the innermost feelings of your soul; they should preserve what
    • remembrance, is for learning. What the esoteric has to say,
    • in understanding true esoteric life as we continue. For what
    • with her, this is also recalled. You cannot separate what you
    • feel and will towards this person with what you think about
    • respect to the esoteric - what has been called in esoteric
    • memory. Then our capacity comes into play, to what extent we
    • that what dawns in our souls as a result is necessarily valid
    • Therefore, in the esoteric we must go back from what words mean
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  • Title: First Class, Vol. I: Lesson 5
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    • essence of this Guardian. In particular, we have seen how what
    • that, my dear friends, is exactly what must be made clear -
    • feeling and willing are somewhat separated, apart from external
    • also when looking into the inner human we see what for normal
    • magical being. What does it mean, that nature must be able to
    • submerged, and dreams are not what can directly describe the
    • physical body with what is solid, with what is characteristic
    • etheric body with what is characteristic of water. However,
    • element lie deep beneath what people experience.
    • What is closer to man is his breathing process, which is
    • be sufficient that I have indicated what air and warmth means
    • aware of how intimately he is related to what otherwise seems
    • are beings of air, that what we hold within us we let out
    • again, then take what was external into us again, so that we
    • what is concentrated within the skin is an illusion; for man is
    • what constitutes spiritual progress, that man integrates with
    • This is what we encounter when we meet the Guardian of the
    • What before was quietly shining sunlight now speaks enticingly,
    • battle with what constitutes the interior of the earth -
    • this is enticing because what the initiate-science adept is
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  • Title: First Class, Vol. I: Lesson 6
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    • rather must one return to what is revealed between them.
    • what is revealed between the things. We see the three kingdoms
    • friends, behind the kingdoms of nature we have what is called
    • what the solid earth consists of is also present in the
    • feet to what is to a certain extent at our own height, what is
    • differentiate it. We do not specifically differentiate what is
    • which exist outside of ourselves. We do not consider what is
    • have what we designate as Earth, what we designate as Water,
    • what we designate as Air and what we designate as Warmth.
    • up to what we have always described with a dry, abstract
    • then we will call what is highest in the etheric: Life-Ether,
    • What does man know about his relation to the earthly element?
    • around at the world, but we must feel, experience what is in us
    • what is considered positive - that whoever enters into esoteric
    • recognize our relation to the world is what leads us to true
    • let it strike my ear, and one feels: what I hear as tone, as
    • strike my eye: it lives in me as what I see as color. It is the
    • a rule, what helps us most toward spiritual advancement is the
    • we refine normal breathing to thinking of what is in our
    • empathy for what is thought as a result of human feelings and
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  • Title: First Class, Vol. I: Lesson 7
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    • have repeatedly spoken - also outside [Dornach] - about what
    • the members than that they honestly recognize what
    • to what anthroposophy says; and that they receive from it what
    • members can be recipients of what the School teaches.
    • Therefore, whatever a member of the School does should have the
    • when derived from what is called good intentions, is
    • is that he does not merely feel obliged to say what he thinks
    • is true, but that he feels obliged to determine that what he
    • What I will now say is within the circle of the School, and
    • what is said within the circle of the School remains within the
    • are not less, but every week greater, that what I say is well
    • What is important is whether a movement is founded from the
    • been primarily concerned with what can be told about the
    • something to what has already been considered.
    • what it means to be outside the physical body with the human I
    • however, reveal to the senses what it is a reflection of.
    • circumstances he is not aware of what he could see when outside
    • he is sufficiently prepared, what happens then? When he is at
    • in the physical world. And what the person sees there resounds
    • human organism's interior processes. In reality what beats in
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  • Title: First Class, Vol. I: Lesson 8
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    • which was founded at Christmas. I can explain what this means
    • the Anthroposophical Society; now whatever happens through the
    • must be an administration. But that is not what it considers to
    • Conference statutes that contain paragraphs which detail what
    • rather do the statutes describe what the Vorstand intends. And
    • Society feels the inner heartfelt need to learn and live what
    • points to what has resounded throughout the ages, first from
    • When we look up at what the planets reveal by their movements,
    • through what we experience from the elements which surround us
    • radiance manifested, see what lives above in the shining stars,
    • in the warming sun, what springs up from the depths of the
    • convey, he still does not discover what he himself is. Rather
    • consciousness which moves us on to what we call the threshold
    • healthy human understanding of what he has been told, for both
    • comes to regard the world as self, and what self was, as world.
    • stomach. What we call our organs, what we call the physical
    • as we speak on earth of our hair. We call our own organism what
    • the other planets. Between what we experience as thinking in
    • must be realized that what I am saying here can really be
    • What must be perfectly clear however, is that our thinking, our
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  • Title: First Class, Vol. I: Lesson 9
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    • vision rest upon what radiates down to us from the universe in
    • in the sublimity of what the vast universe offers, we will gain
    • words what lives in us as a feeling of being bound to the earth
    • from these three inner experiences: what we have gained in
    • merge with what the planets say to us meaningfully from space
    • perceived with what is spiritual in man. But spiritual is what
    • we can read in the stars, what we can feel in the movements of
    • the planets, what we can experience in the forces which hold us
    • to understand inwardly means to transfer more and more what is
    • sensations - or experiences, it doesn't matter what we call
    • now, my dear sisters and brothers, what is flowing to you from
    • from doing with its senses what we as adults do with them. The
    • does not know what it means to feel his whole being as a
    • cosmic ether. Only the earth has influence over what is solid
    • then during the third stage we can immerse ourselves in what
    • through what is air-forming in us is our warmth created.
    • what lives in us as warmth can be reached with thoughts. And
    • cannot directly reach them with thought. But what man can reach
    • for the first time you know what thought is. Before you didn't
    • know what thought is. You know now that thought, by descending
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  • Title: First Class, Vol. II: Lesson 10
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    • individual must find the way to understanding what it means to
    • a picture of what a human soul can pass through on the way from
    • spiritual world is what will be provided in these class lessons
    • impossible for us to grasp what the spiritual world reveals as
    • another group of people who find what is presented by
    • Then, however, we will also feel more and more what the
    • change the direction of your gaze from what surrounds you on
    • infinite transcendence of what shines back to you from the
    • just as much to what radiates down from the universe as we are
    • to what surrounds us in the physical environment.
    • being to the stars, rise to what the stars represent as
    • imaginations which fill universal space — albeit somewhat
    • differently from what was later painted.
    • longer go back to what the simple shepherds experienced by
    • awesome majesty of what radiates back to us. And gradually we
    • can come to a sense of veneration for what is expanding out
    • idea of what it is. But that is not true. It is not a mere
    • live in what otherwise only shines down to you from the distant
    • the zodiac from the other side and read what from the earth we
    • gawking, but of reading. And what we read are the spiritual
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  • Title: First Class, Vol. II: Lesson 11
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    • are all gathered here, I will say what I have to say about
    • she not only participated in what is being esoterically
    • friends are here, it will be my task to say what is to be
    • on his karma, on what conditions he brings along from
    • When the right time has come, we will surely find what has
    • If you will remember what was presented here in the last
    • Lesson, then what I have just said can live in your hearts.
    • the meditation we confront not only what resounds from our
    • soul but also what resounds to our soul, which in a
    • You all know, my dear sisters and brothers, what has
    • organizations. He must be clear about what takes place in his
    • What is actually going on? When do we see ourselves
    • For the moment we will not dispute what the astronomers say
    • about this; we are only taking into account what is visible
    • receive them. And what we receive of the rays of light we
    • so what has been received is within our heads. From here is
    • what are the stars? What is in the individual stars
    • of what exists in the far reaches of space than do the
    • through what holds him together: his I — through all
    • the blackboard]: What unfolds without as the shining element
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  • Title: First Class, Vol. II: Lesson 12
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    • First let us recite the verse which reminds us of what comes from the cosmos
    • Self-knowledge, my dear sisters and brothers, is what, in a
    • therefor not lead to envisioning something similar to what is
    • somewhat up against the back of the head.
    • to what life brings from morning to night and nevertheless
    • peace is not what works best, but rather to create solitude
    • through one's own forces. That is what definitely and securely
    • ourselves as being transferred to where we hear what is being
    • “ground of being” is better, for it is what is to
    • the forces of thinking working in us, then what lies deep down,
    • mantra] we are made more attentive to what is already within
    • should listen to what the being from the rank of Kyriotetes
    • that what exists in us on earth as will is taken out to the
    • hierarchies and not with external nature. For what we can call
    • attitude. We should only think about what has been presented
    • And this idle gossip which is so much practiced is what
  • Title: First Class, Vol. II: Lesson 13
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    • which can bring our humanity into contact with what is
    • tells us to be attentive to what the beings related to us
    • What remains for us to consider today, my dear
    • intimate concepts if you want to penetrate into what the
    • The great illusion does not only include what we observe
    • You walk with what corresponds to your I-organization in your
    • What I have just said must be felt. We must learn to
    • he is capable of perceiving what happens during sleep, he
    • consciousness is already aware of it. It is what we call the
    • human consciousness. Usually we do not rightly know what it
    • First speaks what originates in the universal distance:
    • is streamed through not only with what today enlivens us in
    • way: clouds , but at the same time what the Thrones derive
    • And then we will really advance in what is said to us
  • Title: First Class, Vol. II: Lesson 14
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    • to see what our relation is to the Guardian of the Threshold
    • I will repeat what has been considered in the previous lessons
    • is, with all its amazing variety of colors and forms, what I
    • myself am, what my origin and being are, cannot be found in
    • at night, for what we would then perceive, unprepared, would
    • foretells what awaits us there in the spiritual world.
    • And from what has entered our souls through the mantras, we will
    • when he crosses the abyss, when he wishes to live into what
    • willing, we must pay attention to what extent earthly inclinations
    • what he has of creative divine force through his breath, he
    • itself. And what it means when
    • ahrimanic powers on this side. So that much of what happened
    • What is seen — in many respects modified on this side of the
    • In order that the soul fully dedicate itself to what is coming,
    • Lucifer: My life melts it away — what is
    • extinguished can be re-kindled; what melts remains melted
    • stimulation exercised on his senses by the outer world. What,
    • Our I lives in what pervades us as warmth, as fire. In these
    • He then becomes more objective in that what is in him refers to
    • He goes more within, what is within makes him objective:
  • Title: First Class, Vol. II: Lesson 15
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    • inner heart and soul what certain cosmic beings and events
    • in order to grasp with full understanding what the content of
    • kingdoms of nature, much of what is derived from them being
    • perception by an abyss; and that what is beyond that abyss in
    • have participated in these lessons, and leads to what was put
    • We contain in us, by what is called
    • Regarding what we inhale through our breathing, the
    • air-element, in regard to what we take in through warmth,
    • answer forms in us to what the Guardian of the Threshold is
    • earth what we shared in the spirit-land.
    • We must let what is active in the soul be what is
    • speaks about all that. And he calls out what resounds from
    • What becomes of the earth's solidity, which supported
    • What do the Angeloi teach us? We humans think. At
    • What becomes of the earth's solidity, which
    • This is what replaces the earth-element in the
    • What becomes of water's formative force, which
    • What becomes of the water's formative force, which
    • What becomes of air's stimulating force, which
    • What becomes of the air's stimulating force, which
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  • Title: First Class, Vol. II: Lesson 16
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    • spiritual world to human souls. Therefore, what lives here in
    • the School and what is brought to human souls are to be
    • what is generally expected of decent people in
    • the world necessarily means that whatever he or she does in
    • in his whole being that he is a part of what is being done
    • give what it has to give to whom it considers right to do so.
    • what has been sent to us from the spiritual world in the form
    • appreciate what our eyes see, what our ears hear, what the
    • other senses perceive, what we can grasp with our reason.
    • find there what the inner nature of your being is. So you
    • What follows for the soul can only be expressed
    • existence, they have also shown us what our souls will feel
    • Threshold asks what becomes of the earth's solidity.
    • what becomes of the water's formative force, which acts
    • when the Guardian asks us what becomes of our breathing, of
    • What becomes of the earth's solidity, which supports you?
    • What becomes of water's formative force,
    • What becomes of the air's stimulating
    • In this way, we are doing what is appropriate
    • for human beings of today and the future, what in the ancient
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  • Title: First Class, Vol. II: Lesson 17
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    • Once more let us review in our souls what summarized the contents
    • from what the human being can experience when he feels himself
    • experiences the world in a new way in that he first hears what
    • the Guardian says, but also what the beings of the higher
    • What becomes of the fire's purification, which enkindled
    • We observe how what flows from the cosmos to the rainbow,
    • What so magically appears
    • floods of color in order that what exists here on the earth as
    • breathed in what they took from the sensible world, what has
    • penetrated them through the rainbow, what they have transformed
    • — they go as helpers, with what they have absorbed within
    • spirit-world. We now hear from them what we see when we behold
    • now receiving what the Angeloi, Archangeloi and Archai bring
    • world takes place, created out of what was dead, illusionary, and
    • how the Exusiai, Dynamis, Kyriotetes give over what they received
    • from the beings of the third hierarchy to what we call
    • us, what they had previously been given from the realm of the
    • stars, the rays of the sun, have been given what the beings of
    • the second hierarchy weave in world-thoughts, but also what they
    • spiritual forces what works as creative love in the cosmos
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  • Title: First Class, Vol. II: Lesson 18
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    • that what was previously dark and gloomy — although we knew
    • What you have received
    • speak to each other, so penetrated with what the highest beings
    • What is expressed here in the drawing is spirit. It
    • What is here: Is — is spirit. And what
    • spirit revealed to our souls. Over there we did not see what is
    • drawn here in red. We are too weak there to see what is drawn
    • here in red. What remains there then? Nothing. Over there
    • and give names to what is fundamentally Nothing, that it is the
    • great illusion. And what is Nothing, and what we give names to
    • we heard what the clouds say, what the mountains say, how the
    • rolls, what the stars whisper about cosmic secrets. That was our
    • hear what the spiritual-illuminating,  divine-willing beings
    • thought, streams over from the Dynamis to the Angeloi. What the
    • Now we realize what acts and weaves in human thinking: the
    • Kyriotetes what they need in order to guide human beings in their
    • We grow into the spiritual world. Instead of what
    • spiritual world surround us. And we become witnesses to what the
    • elimination of what we are here on earth, and to having a feeling
    • reality, do we also know what really surrounds us between birth
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  • Title: First Class, Vol. II: Lesson 19
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    • Guardian of the Threshold into what is at first a dark,
    • – how we had already continued from hearing what the
    • What you have received
    • which resounds from that other worldly reality. What our
    • What thinks in the Spirit-Word
    • What thinks in the Spirit-Word
    • This is what the human being who stands within it all says.
    • What thinks in the Spirit-Word
    • What thinks in the Spirit-Word
    • What impels in the Spirit-Word
    • Cosmic-Word, which gleams from the cosmic-thoughts, is what
    • thinks and speaks in humans, what bears the body, the
    • speaking, thinking cosmic-body is what the Guardian's third
    • What impels in the Spirit-Word
    • What impels in the Spirit-Word
    • the heart in such a way that it is the echo of what
    • What thinks in the Spirit-Word
    • What impels in the Spirit-Word
    • What has been presented to us in mantric words, will stand
    • what will lead us directly to the interpretations of the
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • anthroposophy, is to take the place of what has been previously
    • the future, this cannot continue. The intention of what was
    • reflection of what has been founded in the super-sensible
    • Asia, to North Africa, so that what was the spiritual life of a
    • that what had previously blossomed in one place streams out to
    • only then, my dear friends, can you correctly understand what
    • is being said but what the Michael stream itself wishes to
    • only of what enters the world as an earthly institution, but as
    • Anthroposophical Society other than what they themselves
    • what flows within the anthroposophical spiritual movement. One
    • prosper can stream into it. That is what I wanted to say as an
    • first step. Therefore, what Michael has to say to present-day
    • We must seek: Where are the sources of what lives in the human
    • soul, what our humanity actually is?
    • when we develop a feeling for the transcendence of what shines
    • are not in what your senses reveal to you.
    • to consciously experience without further preparation what
    • That is what the Guardian of the Threshold reveals to our
    • What comes now is an intermediate clause.)
    • correctly; what all beings in the most distant past already
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  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • truly solve the riddle of humanity, what shines and is radiant
    • being, comes from what appears at first as black, night-cloaked
    • our willing. And he gives us a certain teaching in what he then
    • unreal. What is then this thinking?
    • must place what this thinking really is before our souls in
    • experiencing the truth. This is what the Guardian of the
    • varied ways he shows us what he first showed us in the forms of
    • the beasts, what he then showed us in the form as it pertains
    • to this mantric verse, and what he now once again describes, in
    • naught but seeming. But what we feel stands at least halfway
    • in the past, to what speaks in the present, to what will be
    • spoken in the future, what will be required of him as the most
    • Michaeli, and thus give what flows through this school in the
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • true bridge to what the human being needs for his thinking, for
    • strength; how, however, we should understand that not only what
    • Seeming world is what you see,
    • Seeming world is what you see,
    • Seeming world is what you see,
    • Seeming world is what you see,
    • to advance in spiritual knowledge. For what is within us is at
    • can accomplish what is asked of us. Then wisdom will course
    • wants to receive the powers of thought in what comes with grace
    • us what we'll find above, in the middle and below.
    • willing. This is what he says:
    • and darkness to come to the Self. That is what lies in the
    • and leads the Self to find what it does not have in normal
    • obliged to only keep what he has written for a week, and then
    • burn it. What is communicated here in the rightfully existing
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • what this Michael-School should mean:
    • we have already heard what the Guardian of the Threshold speaks
    • then, if we understand what striving towards the light is, we
    • ourselves in the substance of darkness. We must strive for what
    • from light and darkness what the plants represent in their
    • wondrous sensory nature, nor is it what leads us to
    • devotion to the spirit, you will find that what instills
    • and how. Just consider exactly what learning streams in those
    • touch it the sense of touch is what makes a finger, or whatever
    • supports us so we don't sink down, is what the Guardian of the
    • like a whole finger, but that we also feel what is within the
    • what mutually draws the planets' orbits around the earth, how
    • of light, so to speak. Then it will be filled with what our
    • to remember what is happening on this side of the threshold.
    • — that nothing else streams through this School than what
    • the true Rosicrucian training and is thus conjoined with what
    • obliged to keep what has been written for only one week and
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • has made clear to us that what surrounds us in the exterior
    • of nature, what on and from the earth lives and moves, what
    • what we should strive for as human beings in order to achieve
    • what the true shape of our willing, feeling and thinking is
    • it is now. It is what remains of a human being whose soul and
    • the spiritualized person must have existed beforehand in what
    • That, my dear sisters and brothers, is what the Middle Way is
    • that we have nothing in willing except what our normal memory
    • as a mirror is a boundary. What comes to us from without
    • Threshold advises us that we must push through what is
    • through thinking, feeling and remembrance to what lies behind
    • lives in us in what seem to be thoughts. It is light
    • we always only stare, feeling, at what has been formed in the
    • earth's weighty problems. We retain what is formed on the earth
    • what can we retain of the world's life by willing? Our willing
    • if we think about what we are willing in the physical-sensory
    • attention to what we are actually doing. He says that we have
    • feelings only what is so wonderfully formed by the world is
    • worldly thinking. We need love for what is worthy on the earth
    • may not merely carry over to the spiritual world what we have
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  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • water and air, in warmth and light, from what lives in the
    • the physical human form, in human souls, in human spirits, what
    • to what is still night-cloaked, black gloom, so that it can
    • in the near future, we consider it first, so what we carry out
    • feeling, but the content of what we feel is like a dream, so
    • see what we have carried out, again with thought. But the will
    • sense psychically, spreads out below us. What we recognize
    • initiate gradually learns the following: What happens when
    • thinking merges with willing? The thought — of what is
    • corporeality as beneficent fire. What brings the will to
    • do this once we are permeated with what could otherwise be a
    • whole body, but what is especially expressed in our head is
    • expression of our soul, does not only beat because of what is
    • in our body, because of what is enclosed within the skin; we
    • participates in our heartbeat. What is sensed in our heart is
    • not merely what is within us: it is the universal
    • strength to not only will what is within us. Consider for a
    • brightly lit, universally living and acting thoughts; to what
    • wells up as warmth, light-bringing, light-filled; to what
    • we hear, resounding, what the Guardian of the Threshold has to
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • always cosmopolitanism. What differentiates people on earth is
    • manner - what can be clear to you, my sisters and brothers,
    • Conference leads to what is constituted as the basis of the
    • lessons, but rather as what Michael communicates in an esoteric
    • Therefore, what these lessons contain will be Michael's message
    • that what membership in this School means be taken with the
    • for what really flows through the anthroposophical movement,
    • be in the forefront of what humanity can gradually develop as
    • cannot worthily receive what is given here in the School as
    • thought to the School. For only in this way what today is to be
    • someone takes notes on what is said here, except for the
    • somewhat clairvoyant. And it happened that while the two
    • apply. Nothing is arbitrary in what occurs in a rightly
    • movement. For only then will this School be what it should be
    • what is personal, that for instance if someone comes here to
    • what I would like to have as a calm prevailing mood in the
    • unbiased human beings, and which contains what all entities in
    • kingdoms, what sparkles down from the stars, what acts into our
    • under and on the earth as worm-life, from what speaks in rocks
    • now, now, my dear sisters and brothers, will be described what
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  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • under the fear of the question: ‘What will happen if the social
    • direction. However, in what one could call social will is
    • something completely different to what is spoken about.
    • played by the subconscious, undeclared elements than what comes
    • not lie in what they are talking about, but it lies in their
    • of proletarian workers. I learnt to know what lives and strives
    • to recognise what lived in the labour unions in the most varied
    • movement, where it is carried by the workers, will know what a
    • already indicated it — what the modern proletarian expresses
    • struggles, what is obvious in social life today does not stand
    • not directly related to what surrounds them and the economic
    • situation in which they are involved. What is awakened in them
    • results follow from what went before — processes always refer
    • take, if we may call it ‘successive’ development, what happens
    • transformation takes place in the human body. Just observe what
    • consider what happens between the seventh and fourteenth years,
    • consciousness. What is hidden in this expression ‘proletarian
    • felt and acted, what they treasured for their honour, their joy
    • hidden behind what we called proletarian class consciousness in
    • the question: What am I as a human being? What meaning do I
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  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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    • Perhaps I may use a comparison to clearly communicate what I
    • the social question. Whoever wants to consider what we know as
    • consider what I would like to call the rhythmic system, in
    • exists, what the tissues could be and so on! Recently a book
    • scientific laws are simply transferred on to, what they call, the
    • to what we are considering here. Those who at the end of this
    • transplanted on to the social organisation. What I want is for
    • crudest of systems in the human organism. What then, if you
    • what one calls the crude system of material business life.
    • are actually reversed in comparison with what comes out of mere
    • to what I have here as the second member, as the actual state
    • circulation and consumption of goods. This is what creates the
    • are just what work together in a unit. Through an understanding
    • substantiate and prove each one individually. Adding to what
    • events, I have proposed what is also the vein of my various
    • acknowledge what is offered here out of the developmental
    • war catastrophe should now clearly reveal what is necessary for
    • This is what I wanted to sketch for you today to support the
    • modern socialist is certainly legitimate as a desire; what they
    • about what some call social integration and others call the
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  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • thought habits and what I characterized last week, this having
    • what we call the social question today.
    • appears far more important what happens within the awareness of
    • to be found here, but more what lies to a certain extent behind
    • proletariat, through their observations, know what to say about
    • felt more resigned, but the question still arose: ‘What form of
    • community, of human community-living and human actions, what
    • steer itself ad absurdum. What will happen then, will reveal
    • evolutionary powers in history this is the question: ‘Yes, what
    • what people have to say about their feelings, how they
    • of existence of a class of people show what is important
    • However, what lives in this theoretic teaching? Here is a
    • strange thing — it does not live in what one could in the
    • ordinary sense call a social ideal. What lives in it doesn't
    • proletarian what the criticism of the modern technical
    • side, can be overcome. What remains, however, is a certain
    • encounter this in the course of the lectures what possible
    • will be the first consideration. What kind of experience is had
    • 15th and 16th Centuries. What is the
    • what I called last week the thrust received from inner
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  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • found towards understanding such things by doing what one
    • conclusion by what had gone just before. I have tried to draw
    • crises during the course of events — are similar to what
    • development; results arrive without a leap out of what went
    • what had arrived before that moment.
    • other stream appeared somewhat later but is clearly
    • linked to what we have placed under the three members I have
    • their interests more or less to what many people held as the
    • like a mirror image of what was being experienced in the
    • there appears what I referred to in my lecture the day before
    • — I would like to call it, to what has been pushed down
    • mentioned — to what is actually hidden. What wants to
    • the 15th Century entered later mankind, while what
    • to direct their focus on what matters. During the time when the
    • is so necessary to do what I'm trying to accomplish in these
    • differentiating what had been interwoven previously has now
    • exploring certain sides of human thinking, you can feel what I
    • whatever you want to call it, it is the same thing
    • newer time what was designated in the 18th Century
    • left to what it would fall into if humanity freely, simply out
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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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    • procedure.” I don't know exactly what the motives are for
    • it extraordinarily lucky because it corresponds in tone to what
    • more clearly than what formerly had been discussed and
    • Towards such a social organism there is a striving of, what one
    • proceed if they think: ‘What must happen in order to withdraw
    • imagine what social illnesses are, to a certain extent. One can
    • mutual harmony in their reciprocal relationships to unfold what
    • What has arisen out of the modern capitalist economic life has
    • impulses of what actually lives in the socialistic orientated
    • these thoughts and will impulses. What comes as challenges out
    • themselves. If I want to briefly express what I mean, I must
    • and experiencing towards solving a stirring question: ‘What am
    • dignity. There existed a connection between what a person was
    • and what he did. Just think about the relationship which
    • to establish some or other process between the people and what
    • could ask: ‘What am I worth as a human being? What am I really
    • than what the machine age and the economic ordering imposed at
    • what was new and allow it to enter their soul content. So this
    • think about what one has learnt about the Proletarian Movement
    • of the Proletarian Movement. One could clearly sense what
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • What Significance Does Work Have for the Modern Proletarian?
    • What Significance Does Work Have for the Modern
    • other things are necessary. If we look at one another, at what
    • has actually happened and what is going on at present, for
    • What is called the ‘social question’ today has in no way only
    • is more than half a century old. However, what has actually led
    • through a certain education and taken part in what they called
    • foundation. What was in this foundation? In this foundation
    • life give us what our human existence is worth? Why have we
    • scraps of what human dignity within a healthy economic order
    • challenged by the question: ‘What significance is there
    • actually in my work in relation to what each person in the
    • relationship to what the minds of the time should have striven
    • taken up what could really be considered a fruitful development
    • what was happening, one had a good extract of every process in
    • take it that the leading classes are at cause for what has come
    • What can we now see as a central focus in the Proletarian
    • as the Proletarian progress? In the centre of this we see what
    • another basis of social judgement than goods. This is what has
    • What lives in the requirements of the modern Proletariat? What
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  • Title: Lecture: Richard Wagner and Mysticism
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    • And now let us speak of what is really the fundamental conviction of
    • which is, however, more than an image. Those who really know what they
    • in spite of what superficial philosophy may say. The Music of the
    • represented in the instruments. What these instruments express can
    • Tragedy. We shall not, however, go into what Nietzsche says,
    • evolution of humanity — to the Mysteries. What were the
    • And now let us briefly consider the nature of the Mysteries. What were
    • in the form of ritual to the eyes of the spectators. And what they saw
    • set himself the task of bringing about this re-union in what he termed
    • within him and he expresses in action what he feels and experiences in
    • Now what does Mysticism tell us with regard to the relation of one
    • — we shall see out of what depths of spiritual scientific
    • is able to speak with greater clarity of what natural science is only
    • erudite professors. What are legends and myths, in reality? They
    • Nifelheim. What became of the gold? It became a possession of the
    • And now, if we turn to Lohengrin, what do we find? Lohengrin is
    • new principles find their way into evolution. What enters thus into
    •  And what my name and nature”
    • in simple dialogue form what the pupils of the Grail were made to
    • In what sense has man accomplished the complete turn? According to the
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • have been at a loss to know what was meant. It would have been
    • Idea of the Good stands above the others. — For what is expressed
    • the Good points to family-likeness. What can we do except go back to
    • This is what we find to-day in famous histories of philosophy and
    • Iamblichus? He spoke to his pupils somewhat as follows: — If we
    • spread of Christianity. But after the extermination of what would have
    • those days there were still some who understood what was, for example,
    • There is no telling what would have come to pass in Europe if the
    • Julian was ‘Apostate’ only in regard to what was to come after. The
    • sometimes difficult to believe beneath what thick layers the history
    • assuredly possessed by a demon. Read what has been said on the
    • absolutely objective standpoint, for what comes to pass in history is
    • must ultimately be given, and — what is more — received.
  • Title: Community Building
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    • case of the Goetheanum that we have lost the matter is somewhat
    • the building that what might perfectly well have been true in
    • dear friends, I believe that what was then experienced,
    • words when one reflects about what those who have been
    • the community. What should we be if we had to pass one another
    • exercise a little self-knowledge in order to acquire what I
    • love, and let us imagine what it signifies when these persons
    • is what serves to awaken a total experience
    • What is there, indeed, in this ritual which binds one human
    • communities? This is clearly what Dr. Rittelmeyer had in mind.
    • Now, what is the secret of the community-begetting element in
    • pictured in copy in genuine and true ritualistic forms. What,
    • — this is what constitutes the community-building power
    • asleep, but the worlds within their souls have nothing whatever
    • to do with what he is experiencing in his dream consciousness,
    • with what goes on in the depths of the soul of the other human
    • experience so spiritually and ideally what we experience in the
    • in such a way that we say to ourselves: “What you have
    • attain in a certain sense what is given in this description. We
    • as a certain number of persons who take in what they hear or
    • Maximum number of matches per file exceeded.
  • Title: Community Building
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    • what was to be indicated in these two lectures was the manner
    • of view for precisely what is to be dealt with here. I spoke
    • order to present the counterpart of what I spoke of yesterday,
    • what was possible in the successive epochs of history and also,
    • on the other for an insight into the spiritual worlds. What is
    • who have withdrawn, and the like. In short, what may be called
    • understanding this phenomenon. And what I have to say in these
    • we go back once more to what I referred to yesterday, we find
    • common with him. For what he is experiencing there is no means
    • he is awaked, as 1 explained yesterday, through what belongs to
    • time — through his normal state of soul and body, what he
    • lower condition, is taken over into what we will call a higher
    • person is guided solely by what he himself imagines; he comes
    • upon what belongs to a higher world, a spiritual, supersensible
    • what is in the sense world. You must learn to transform your
    • other begins to speak, because he is not interested in what is
    • ordinary temper of soul over into what they supposed to be
    • of this ordinary attitude. In this case what takes place in the
    • understand from what I presented to you yesterday and today
    • time to discover through research what is being presented by me
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • dreams what we develop in our way when we are thinking,
    • he experienced with what went on in the world. We see the
    • what he said into our language, for his language was a
    • nothing, as it were, of what is alive and active within
    • ask ourselves what it was that made human beings grow
    • need to consider what it truly means when an organism
    • its forces into them, as it were. What significance does
    • been based on what we call the third elemental kingdom.
    • that indeed is what really matters in human life. That is
    • justifiable to ask in all seriousness what powers are
    • is an important difference with regard to what human
    • what the speaker thinks about the connection between
    • can be raised to what you have been saying’ —
    • must take our orientation from what the facts have to
    • rightful attention to what the facts have to tell and not
    • frightful, quite terrible!’ Terrible in what way?
    • felt about it. I really want to hear exactly what it was.
    • ‘Well, it really was terrible what was said
    • want to hear an objective report of what they actually
    • to tell if they are simply passing on what they have
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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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    • However, unless we Europeans get beyond what a dying
    • with more profound insight at what has become cultural
    • what Herder, Goethe and others have been working towards.
    • deceived; they will have realized that what I wrote was
    • whatsoever in having initiation knowledge just for
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • What is
    • whatever words we use do not really fit those
    • earlier ideas — was quite different from what we
    • earthly realm came very close to what people knew to be
    • be regent truly became what the Chinese, still having a
    • had to be made a kind of Son of Heaven. What was in
    • among human beings. The earliest inhabitants of what was
    • second stage he represented what that spirit signified;
    • created among humans were a symbol of what existed in the
    • a judgement as to what is lawful and what is not —
    • pointless to reflect on what was lawful and what was not.
    • People had to look to what the ruler said, for the god
    • people but within certain limits also to what was being
    • performed in them reflected what went on in the spiritual
    • reaching across into what went on in the physical world.
    • to do with what went on in spiritual worlds. When people
    • to an end. People no longer know what to think; yet for
    • centuries, indeed millennia, they had known exactly what
    • That is what has happened to the great, far-reaching
    • now entirely in the beyond. The opposite of what had
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • attention to what is really going on.
    • also know very well what they want. They are the
    • what is really going on.
    • comes from what should ideally be a truly honest, sincere
    • to expression in so much of what is usually said in its
    • Considering what one comes up against
    • reflect on what would happen on this earth if these words
    • in any form, totally disregarding what is demanded of us
    • some of the things I have told you. What is the essential
    • point when we come to see what humankind needs above all
    • think of what we call the forces of nature today, of what
    • your faculty of thought. What you are thinking now, those
    • connects with what is created between two people in the
    • what I have just been saying. It is what confessions live
    • human beings procreated here on earth. What their egotism
    • you all know what life after death is like. I do not need
    • unclear, of course—what happens after death. They
    • think what would happen for instance—to give a
    • made soul down to them. What would happen if criticism
    • whatsoever to do with anything to be found in the true
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • be discussed. It is possible that most of what I have to
    • facts are therefore entirely the opposite of what every
    • whatsoever under the influence of materialism. The heart
    • things are the opposite of what they really are. That is
    • you what lies behind this. You can draw it like this. I
    • intend to lead up gradually to what I really want to say.
    • Then at last we shall have what humankind is much in need
    • simply by teaching outside the universities what until
    • if the inspiration of anthroposophy is there in what we
    • anthroposophy in our schools. No, that is not what we are
    • to have the full benefit of what life in anthroposophy is
    • What really
    • counterbalanced by what the cultural organism is able to
    • apparent in all kinds of lectures that what matters to us
    • objectionable, that go by personal and heaven knows what
    • what is called for, but for as long as it is a purely
    • get anywhere near the real objectives. What the appeal
    • been this rejection, that only very little of what was
    • what Dornach means to the world. I had to explain to our
    • what comes to mind but only the things that have a chance
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • journals where people are informed as to what is
    • know what materialistic anatomy, materialistic
    • the present time to give full consideration to what
    • physical or ideal points. What matters is whether you
    • entirely on what may be gained in the material world.
    • if you read what our anthroposophical literature has to
    • senses, but that anyone who considers that what his
    • endeavours. It is important to realize what comes to life
    • in us when we become mystics, what is active in us when
    • Consider even the most sublime mystic — what is he
    • brought to awareness what was bubbling and boiling in his
    • far with what can be achieved in mysticism, for there we
    • of it has any materiality. Let us consider what we are
    • a fixed star out there in space. What are we actually
    • transformed. What we see through the telescope are the
    • someone looking from outside would see what goes on
    • teaches us what matter is on earth. We cannot know
    • changes, we shall not have inward experience of what
    • if people apply to themselves what it says in my book
    • that materialism shows itself to be what it is — a
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • between what I have said before and what I wish to add
    • what it really means to experience gravity. Concrete
    • kingdoms. He would only perceive what goes on inside the
    • would perceive only what goes on inwardly in the organic
    • mystical element within us it is not what many mystics
    • necessary to grasp what I mean, and to do so with the
    • are the consequence of what went on inside the bodies of
    • product of physical matter. What the materialist says is
    • to speak of what draws us down in a way that makes it the
    • difficult, but it is not what matters. What matters is to
    • Will be more and more to consider what they are actually
    • what he or she has to say. We should not consider whether
    • What does it rally represent? What in fact are
    • the non-physical world. What is it that exists in the
    • the nature of what is called 'Jesus' there. The point is
    • possible to defend what Lucifer and Ahriman are about as
    • exactly what objections we can raise; the fact that they
    • it is reality that counts. What counts is that one really
    • That is what is so difficult about it. Things appearing
    • not using empty words when I tell you that what matters
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • beings they were filled with what the gods instilled into
    • have the reverse picture of what existed in those
    • may hold whatever views he or she likes.
    • What would
    • and repeat it; they merely repeat it. What is all this
    • about? The aim is to do the opposite of what those
    • will not tell you what your ideas about the world ought
    • be doing what I have in fact always made efforts to do.
    • that they do not care to know what they have gone through
    • what will happen after death, however. It is easy to
    • preach on what people may expect after death, therefore,
    • that is somewhat later than the time when I was talking
    • whatever she had put in her manuscript. She therefore
    • know very well what they are doing. They are deliberately
    • from what people generally find comfortable in the
  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • question is, what happens to the sensory organism and the
    • In our dream life we have no such control. What is more,
    • question we want to ask ourselves today is what kind of
    • not have far to go to understand what happens in
    • back to those times we find exactly what those early
    • actually able to perceive what they experienced between
    • were able to remember what they had experienced during
    • What image
    • what he had experienced in his sleep, he saw himself as
    • beings experienced what they had been before they entered
    • birth. And we also see the gradual decline of what
    • past, not even when what they came face to face with was
    • right in what I am saying.
    • Fichte, Schelling, even Goethe. What made them great?
    • the things of which they are conscious. Little of what we
    • after death. Remember what I have told you about these
    • essence they contain the germ of what will be the head
    • What are
    • lecture we will talk about what is to happen before the
    • understanding of what is in preparation there in a
    • Maximum number of matches per file exceeded.
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • have not yet become fully aware of what has come upon us. They have been,
    • on to what they imagined the events of the time to be.
    • work — labour — had taken on quite a different form to what
    • What does this really mean?
    • evolution. If you now take the following and add it to what has been
    • What is alive in those
    • rest of our life as well. So you see what goes on in a world constructed
    • by human beings, that is quite independent of what really lies in human
    • the two. First of all, however, we must get a definite idea as to what we
    • Consider what went on in
    • say that it is possible to perceive what will happen in human souls when
    • get an idea as to what was coming. The 19th century brought events which
    • of lies. What reason is there to tell the truth now about the lies that
    • age will be able to judge what is evolving from the depths of the souls
    • different, but I do not know what it is that looks different. I do not
    • know what a human being is; I do not know what I am.’ Despondency
    • what I mean let me remind you that during the 18th century people who had
    • that may be brought to expression as follows: ‘Well, what am I as a
    • human being? What kind of life form am I as I walk around on two legs? I
    • what I am.' This mood will be the great question mark of the age, a
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • What do we
    • evolution, deepening and to some extent enhancing what
    • in which it can shape our destiny can provide what we
    • seriousness and very profoundly: ‘What shall we do,
    • what we need to develop our own nature and take it beyond
    • must take hold, with the whole of our being, of what to
    • What form
    • What exactly was it that they had done? Schiller used a
    • What I am
    • must guide us to find the reality of what Schiller
    • aesthetic education and what Goethe, trying to solve the
    • to write a doctorate thesis on what arises out of one's
    • them would cease. The thesis made up from what one has
    • give rise to law that is also alive. What need is there
    • Golgotha, as we might call it, relates to what
    • What is needed today is that we break through into life
    • again what I have said many times before: These people
    • see what we have to do in order to defend ourselves
    • What we need. What I want’ in his most
    • ] — undermine the whole of human culture. What are
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  • Title: Life Between Two Incarnations
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    • higher worlds in front of a somewhat larger circle. Today it may be
    • and a new birth, but in order to be able to understand what is
    • for some time, what will be explained in the introduction should not be
    • room he occupies, in this hand he uses, is there nothing more than what
    • etheric body, only finer and somewhat larger, projecting beyond the
    • What does
    • lying there. When we fall asleep tired in the evening, what is the
    • really healthy sleep is for man. It restores in the right way what has
    • know what the human being experiences when he passes the gate of death.
    • knower can decide what one can know.
    • in its full size. On what is this based? It is due to the fact that the
    • the limb has fallen asleep. Children who want to describe what kind of
    • in my hand like seltzer water. What is that? The actual cause is that
    • something else occurs. What happens then is that a kind of second
    • make clear what kind of state this is, you must consider that man,
    • arises for us, what is the meaning of the astral body, with which the
    • enjoys absolute bliss. For, what is actually the time of Devachan? You
    • incarnation. What then takes place in life, in the jointly experienced
    • what was done in the previous physical life continues to have an
    • What a difference compared with today! It was not so long ago that
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  • Title: Problems of Our Time: Lecture I
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    • the historical development of man- kind demand that what men
    • judged it by what appear to-day as aims. The social movements
    • kind of living is to come into being, that whatever occurs in
    • what men call the “objective events.” That will not
    • frequently what is present in, consciousness and finds
    • we have the catchword, the “slogan!” What is the
    • subjective belief in the truth of what he says matters nothing
    • that we should learn what phrases and catchwords really
    • what has really happened, or to ask by what method of
    • During the last few months I have often been told that what I
    • and we can really only understand what has entered its
    • approaching the crisis due to what swept over civilized mankind
    • soul-spiritual to what lives in the three Hierarchies; and
    • call to mind what appears when we look back into the Atlantean
    • what has been handed down to us so that we are able to judge of
    • its own perfection. What had arisen in earlier times as
    • possessed at the same time a body-building power. What we
    • of that work, what we unveil out of the spiritual world through
    • important is what is happening in our time that we must
    • develop; , but he could only, more or less, take note of what
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  • Title: Problems of Our Time: Lecture II
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    • occurs; but after that what goes on in his evolution is
    • outwardly less noticeable. In olden times this was not so; what
    • But what is experienced at night in community with that being
    • they should realize in a fruitful way what they have arranged
    • almost shattering force to what I have just said. The last four
    • What I do from morning till evening I have discussed
    • “God” and “The Divine.” What do they
    • all, it is not, what name is given to a thing that matters, but
    • what it means to a man's soul. Men talk of “God”
    • because they meet a response in their souls. Whatever the
    • “innocence,” simply because we can see that what
    • view. The sea of human life has become unquiet — What is
    • and what displayed itself as science, art or religion was like
    • an Oriental would say: “I look at what is going on in the
    • external world: I see what my senses convey to me, what I use
    • as an instrument for transforming the world around, what shines
    • down on me from the stars, and what I myself am as to my bodily
    • nature — what is it all? It is Maya! What then is
    • reality, and not illusion? Only what is experienced in the
    • sees his reality in what for the Oriental is
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  • Title: Problems of Our Time: Lecture III
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    • most part what these tests bring goes on - in
    • Men, as I said, can know, and must know what it means “to
    • for comfort in man to-day, the unwillingness to know what is
    • significant mystery, in the evolution of mankind. What is the
    • consciousness of what forces are dominant and active in our
    • there entered into human evolution what gives meaning to the
    • that the understanding of what really happened on Golgotha
    • supersensible means may discover what can only be
    • what is said about the League now; the two cannot be
    • present-day man in no way partakes with his soul in what is
    • League is a nonentity, for what has to be established in
    • develop what is needed to-day in the whole civilized world,
    • will be no remedy for the wounds of our times. What is designed
    • what each man, merely as a personal individual being, can
    • scientist of the day, what the evolution of the Earth would be
    • feel what I am saying as a self-evident fact, but attention
    • ago have turned to dust, is enabled to bring to completion what
    • even what we relinquish to the Earth at our death is important
    • which it needs. (Things are somewhat modified in the case of
    • take us too far.) What we give to the spiritual world is the
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  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • noticed what changes have come about inside the ranks of the
    • proletariat with regard to the social question. We saw what
    • (a bigger one might have laughed me to scorn) to sum up what
    • anyone looking with open eyes at what was going on in the
    • idealist,” not to say a fool. What I was then obliged to
    • say was a great contrast to what at that time, and indeed even
    • time from some knowledge of its underlying idea. What did these
    • possible relationships. What a difference between
    • conditions what we need is not a small change in this or that
    • is too foul and decayed, to be allowed to mingle with what the
    • refute logically what the masses and their leaders think about
    • economic institutions. That does not much matter: what does
    • What wonder that the workman experienced, in the effect on body
    • consequence! But there is no indication whatever in this phrase
    • so as to give effect to what is expressed in these words. Many
    • latter. We do not even understand adequately what is the demand
    • what are they in reality as expression of their wishes and
    • refute what are the actual words of the proletarian theory is
    • with them, will have taught him to observe what is
    • keywords. What are these?
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