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  • Title: Lecture: The Etherisation of the Blood
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    • also be remembered that certain premises were taken for granted when
    • what may be called ‘anthroposophical history’, told as an
    • spectacle presented to him, and we are aware that inwardly he is
    • picturing his environment. That is one situation. Another is the
    • following: a man is walking along the street and feels that someone
    • manifestation of impulses of will, and it is easy to imagine that if
    • — that of sleeping and waking. From the elementary concepts of
    • Anthroposophy we know that in waking life the four members of a man's
    • are organically and actively interwoven, but that in sleep the
    • of view. We might ask: what is there to be said about ideation,
    • that in his present physical existence man is, in a certain sense,
    • purely external way, for we know that we can wake in the occult sense
    • during the day, that is to say, one can become clairvoyant and see
    • asleep to what is then and there happening and we can rightly speak of
    • we realise that in the ordinary waking condition of physical life, man
    • at the door and you say “Come in!”, that cannot be called
    • yourself at a table, that cannot be called a decision made by the
    • Why is this the case? Occultism shows us that in respect of his will
    • man actually sleeps by day, that is to say he is not in the real sense
    • strengthened in the morning because what has penetrated into our
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  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • realise that this repetition has its own good purpose in the Earth's
    • that our experiences differ in each of the epochs during which we are
    • that in the times directly after the Atlantean catastrophe, souls were
    • man has developed in such a way that great progress has been achieved
    • characteristic of the sixth epoch will be that very definite feelings
    • regarding what is moral and what is immoral will arise in the
    • pleasure will be a moral impulse, that is to say there will be
    • a firm resolve to do what is moral. There is a great difference
    • the seeds of what will become part of mankind in future epochs are contained
    • in the human soul and it can be said that all these aptitudes or
    • In our present age it is mainly the forces of the astral world that
    • it will be the forces of Lower Devachan that penetrate more deeply
    • that in the preceding fourth post-Atlantean epoch (the Græco-Roman)
    • it was the forces of the physical plane that exercised the strongest
    • influence upon the soul of man. That is why Greek culture was able to
    • such magnificent expression on the physical plane. Conditions in that
    • what will be the characteristic qualities of the soul in future
    • wore symbols, of which they had such profound understanding that if
    • between what was good in a moral sense and what was wise. The priests
    • identified, but the biblical references suggest that they were
    • Maximum number of matches per file exceeded.
  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • I SHALL Speak to-day of certain matters in a way that could not be
    • lay emphasis to-day upon one aspect of what spiritual science must
    • development of mankind, we shall find that in the comparatively recent
    • Now let us ask: What is the peculiarity of this element that
    • of it outside that region. But nowadays, news flashes around the whole
    • understand with greater clarity that no body can subsist without a
    • earth, so must knowledge of the spirit be the soul that extends over
    • the human soul. The longings and questionings that will arise
    • soul and soul over the whole earth. And what will weave from soul to
    • something that is sacred to individual souls everywhere, namely, how
    • place of what led in past times to bitterest conflict and disharmony
    • nothing of each other. But what will operate on a universal scale over
    • operate also between soul and soul. What a distance still separates
    • That humanity is coming a little nearer to this intimate
    • understanding can be discerned to-day in the fact that the science of
    • what is really brought to light when the different teachings of the
    • But what is the aim of spiritual science in regard to the various
    • religions? It seeks for something that lies beyond the reach of the
    • From what does spiritual science take its start? From the fact that
    • mankind has originated from a common Godhead and that a primeval
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  • Title: Faith, Love, Hope: The Third Revelation
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    • that Rittelmeyer could have heard. Certainly we may find in them an
    • indication of the great mysteries of destiny that worked in these
    • From various indications I have given here you will have grasped that
    • man's evolution, it may well be that we shall best understand what is
    • doing so we shall be considering, it is true, only what has been
    • of a child. Observing the child rightly, we find that on its first
    • around it; it has no means of expressing what is going on within it or
    • of formulating in thought what affects its soul. To begin with, the
    • The Education of the Child — will know that first it
    • imitates what it hears; but that in the early days of talking it has
    • no understanding which can be attributed to thinking. What the child
    • what previously it was prompted to say out of the obscure depths of
    • conscious of the thought-content in what it says. With these three
    • stages in the child's development we may compare what mankind has gone
    • into the significance of what was revealed to mankind in these
    • that men take these spiritual treasures so much for granted that
    • significance have to know how remarkable it is that in these Ten
    • into it, that a man is enabled to conform to the norms, the laws,
    • The second revelation came about through the Mystery of Golgotha. What
    • can we say about this Mystery? What can be said was indicated
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  • Title: Faith, Love, Hope: Towards the Sixth Epoch
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    • life of what may be termed the super-sensible revelation of our age. We
    • indicated that this was to be reckoned the third revelation in the
    • realisation that men, in their evolution, are neglecting something
    • essential if they hold aloof from all that is being announced to us
    • now and will be announced in the future. It is quite appropriate that
    • sheer fantasy; and quite natural also that, to begin with, many people
    • what is here in question. But Anthroposophists should be clear that
    • the souls in human bodies to-day, irrespective of what they absorb at
    • present, are approaching an ineluctable future. What I shall have to
    • of that genuine ego-consciousness which has been in preparation during
    • form that the dreamer is scarcely ever able to interpret rightly their
    • condition worsened in a few hours to such a degree that, at the end of
    • had exactly the same dream. They dreamed that their son appeared to
    • and that they merely had to look into the matter to be convinced that
    • The parents told each other what they had thus dreamed on the same
    • night, and such was their attitude to life that they immediately asked
    • intelligible. The parents were thinking so much about their son that
    • thing was that they should have had the same dream on the same night.
    • assume that one parent had the dream, and the other, hearing it when
    • awake, got the idea that he (or she) had dreamt it also. To
    • Maximum number of matches per file exceeded.
  • Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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    • from the spectacle presented to him, and we are aware that he is
    • engaged in making an inner picture of what he sees. We say that he is
    • absorbed in contemplation of what surrounds him. That is one
    • feels that someone has insulted him, injured him. Without much
    • we can easily imagine that if the action had been preceded by thought
    • polarity confronts us — that of sleeping and waking. We know
    • waking. From the elementary concepts of anthroposophy we know that in
    • interwoven but that in sleep the physical and etheric bodies remain
    • ask what there is to be said about contemplation of the world,
    • You see that if one penetrates more deeply into this
    • question it becomes evident that in his present physical existence
    • you know that one can wake in the esoteric sense during the day, that
    • one can rightly say that it is an awakening when man learns to use
    • normal way. One can therefore say that ordinary sleep is sleep in
    • deeper scrutiny one realizes that in the ordinary waking condition of
    • attentively what we call the human will, and you will see how little
    • at the door and you say “Come in!” that cannot be called
    • and seat yourself for a meal, that cannot be called a decision made
    • is this the case? Esoteric teachings show us that regarding his will
    • man actually sleeps by day; that is, he does not really live within
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  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 1
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    • aspect that especially interests you. I would like to make some
    • — you can all get sufficient knowledge from that
    • immediately struck by the fact that we experience the world about us
    • day's impressions before going to sleep, we are conscious that all day
    • day's impressions surge up and down in our souls. We know that we are
    • thinking about them, our soul is now within the after-effects of what
    • beings, beings with an intellect, that we are capable of receiving
    • those we have had pass through our soul, then we know very well that
    • these are our pictures of what is outside. Our impressions of the
    • outer world merge with what we are as individuals. They become one.
    • What you can experience first of all in your
    • inner life, is that you feel you are not absolutely dependent in your
    • about what happened on Saturn, Sun and Moon, then he has higher
    • impressions of what happened on old Saturn, old Sun and old Moon. We
    • For what does this mean? What does it mean for the human being to
    • through experience, even of things that are independent of external
    • impressions? It means that he is becoming more independent in his
    • etheric body. That is the first step of a long process. At the
    • beginning he does not even notice that to some extent he is lifting
    • and to a certain extent understand it if we remember what our
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  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 2
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    • appealing to our deepest interests, that is, revelations, realities of
    • the life of the spirit. And the most obvious fact that strikes those
    • this: that a number of our friends have withdrawn up here, not
    • charm of the mountains. And if we then ask ourselves what our hearts
    • are looking for, we might find that it is something very similar to
    • illusion to assume that in the world outside the same impulse is at
    • work as the one that spurred you on to come up here into the solitude
    • Man knows, or senses dimly, that there is spirituality in all that
    • thinking. We cannot help sensing that in everything that surrounds us
    • that there is spirit in everything that expresses itself in nature
    • ancient past we can tell ourselves that we descend from a spiritual
    • works of art, exploring what we can make of the material to hand, in
    • feeling, the whole of nature will gradually become for us what it has
    • will become the kind of maya that is beautiful and great, for the very
    • reason that it is the creation of the divine-spiritual. So when we go
    • activity that took place in ancient pre-earthly times. Then we are
    • filled with that tremendous enthusiasm that deepens our feeling for
    • we should also feel that it is in a certain respect a privilege to
    • power of observation that has been enhanced by spiritual science, then
    • we know the intimate connection that exists between what we feel for
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  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 1
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    • Neuchatel, 27th September 1911
    • about Christian Rosenkreutz at greater length. What is contained in
    • century. At that time these forces worked extraordinarily strongly,
    • ever since. There is a law that this spiritual stream of force has to
    • wisdom is contained in this book that is still a long way from being
    • That this is said can only be the wish of H.P. Blavatsky who is not in
    • the thirteenth century we see that primitive clairvoyance had
    • gradually disappeared. We know that in earlier times everybody had an
    • to what remained in their memories. People only knew about the
    • their memories of what they had previously experienced. For a short
    • This short period of darkness had to take place at that time to
    • prepare for what is characteristic of our present age: today's
    • intellectual, rational development. That is what is important today in
    • beings identified with what they saw and heard, in fact even with what
    • The rosicrucian stream began in the thirteenth century. During that
    • In a place in Europe that cannot be named yet
    • men who lived in that dark era, twelve outstanding individualities,
    • life in themselves memories of what they had experienced through
    • earlier initiations. And the karma of mankind brought it about that in
    • seven of the twelve all that still remained to mankind of the ancient
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  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 2
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    • Neuchatel, 28th September 1911
    • began, of course, with what I told you yesterday of the initiation of
    • Christian Rosenkreutz, and all that took place between the council of
    • At that time hardly anyone else came to know Christian Rosenkreutz
    • Rosenkreutz did not meet other people, but only that the other people
    • did not recognise him for what he was. Fundamentally this has remained
    • kind: Christian Rosenkreutz chooses people so that, for instance,
    • life. Let us assume that a man is about to commit an action that would
    • a voice saying ‘Stop!’ — so that he has to stop without knowing
    • course, that this is only the external sign of being outwardly
    • means of a human voice. The event always occurs in such a way that the
    • person concerned knows quite clearly that the voice comes from the
    • spiritual world. He may at first imagine that the voice has come from
    • enough he discovers that it was not a physical person intervening in
    • his life. In short, this event convinces the pupil that there are
    • times in life. We have to understand what effect this has on the soul
    • It can happen, of course, that even though a man has already
    • course of your lives and you will find that similar occurrences have
    • your life should actually have ended at that moment. You had forfeited
    • Since that hour a second life has been grafted onto the first, as it
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 1
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    • worlds in addition to our physical world, and declare that the human
    • also to super-sensible realms, one may ask what is to be found within
    • capacity — which is super-sensible, which gives an indication that
    • What first confronts us when we direct attention to ourselves as souls
    • something which points to higher worlds. What this conceptual world is
    • what we call feelings of love and hate, what we designate in our
    • thing beautiful, another ugly; perhaps, we love one thing and hate
    • summarise what thus appears in our inner life, we may call it
    • Of a third we become aware when we say to ourselves, not only that we
    • consider a thing beautiful or ugly, good or evil, but that we feel
    • impelled to do this or that, we have an impulse to act. When we
    • impulses to bear in connection with everything that we do. When we go
    • suppose that, when he is really sleeping — that is, if he is not
    • But the human being must recognise that the concepts he has, which
    • to his falling asleep. That this is so is best seen when we surrender
    • interested, such as a novel containing much that captivates our
    • emotions is something that hinders us from falling asleep. When we go
    • to bed with our feelings vividly stirred, when we know that we have
    • heart which has not yet subsided, it frequently happens that we turn
    • concepts unaccompanied by emotions weary us, so that we easily fall
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  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 2
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    • impulses, and shall ask ourselves: What characteristics must we
    • characteristic, serenity and acceptance of our destiny. And what
    • What do we mean by this? It means that — not merely theoretically
    • fate, we shall really be fully aware that, in a certain higher sense,
    • this means developing such a mood that we accept an experience of joy
    • joy, that we must not go to excess, since this is perilous. If we
    • investigate karma by occult means, we always discover that in most
    • And we must then realise with the utmost clarity that we have often
    • external life in the presence of what causes us pain in such a way
    • that our conduct shall seem to be an acceptance of our destiny. We do
    • ourselves outwardly in such a way, yet the principal thing is that we
    • souls that we ourselves have been the cause of all such things.
    • Suppose, for instance, that someone strikes us, that he beats us with
    • ask: ‘Who is it that strikes me?’ No one says in such a case: ‘It is I
    • that beat myself.’ Only in the rarest cases do people say that they
    • punish themselves. And yet it is true that we ourselves lifted the
    • our life, to a broadening of our self, when we say: ‘Everything that
    • Of course, we must view within a broad compass what we consider as
    • destiny. We must conceive this destiny of ours in such a way that we
    • say to ourselves, for instance, that the development of precisely one
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  • Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 1
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    • understand what is at work in the cultural periods of our own epoch.
    • Science in relation to what is at work beneath the surface of life,
    • and so that occult research can help us direct our lives in harmony
    • to what is also taking place in the super-sensible world in our time.
    • By way of introduction we must also take into account what we have
    • ours is a time of dogmatism and abstraction. The strange thing is that
    • people believe generally that their thoughts and actions are free from
    • down of ready-made dogmas that enlightened people are required to
    • chief dogmas from modern natural science, in fact that particular
    • And anyone who is of the opinion that he is right because he is
    • convinced of these dogmas himself, believes that the others have
    • human individuality, and strive only to cram their heads with what the
    • All that comprises the Anthroposophically orientated spiritual
    • social life that is based on a mutual interchange founded on the sort
    • of confidence that each personality has in the other. Human beings
    • this or that and do not disturb the other people in the course of your
    • work. Nothing could be worse than this, that the bad modern habit of
    • only when you are in full agreement with your neighbour that you
    • this sort of thing. It aims at generalities. What is right for one can
    • must make a clean sweep of that. If this attitude were not prevalent
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  • Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 2
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    • of mankind by the Christ that its waves surge onwards into future
    • will manifest in such a way that human beings will behold the Christ
    • we heard that in still later epochs men will be able to behold Him in even
    • theosophical movement in the West should have become that stream of
    • certain occult processes, the wisdom that had passed over from
    • what existed in those days of the kind of culture which was to
    • Now it was known at that time that a certain individuality who had
    • a way that a radiant, shining spirit indwelt a body that had become
    • received back what he had originally given, but now in a different
    • united into one interconnected whole. And henceforward what we call
    • not until the fourteenth century that he was known by this name. In
    • from his ether body, inspiring all that was done in the West to
    • materialist), suddenly he hears a voice saying: ‘Stop what you purpose
    • to do!’ And he will be aware that this was no physical voice. But now
    • suppose that he abstains from his project. Then he will be able to
    • realise that if he had continued ruthlessly towards his goal, he would
    • These are the two fundamentals: that he knows with certainty, firstly,
    • that the warning came from the spiritual world, and secondly, that
    • spiritual movement. If the resolve is taken, this means that the
    • The human beings of whom it can be said that they were, or will be,
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  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 1
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    • rosicrucianism as it is today when we realise that it was never a
    • the conditions of the times. It is quite obvious to us that the
    • way into the culture of the present age; but we know, too, that
    • simple as that of the representatives of communities based upon race
    • must be that we are not rooted in the soil of a specific creed but
    • fast to the principle of historical development, realising that
    • more than once. What is the purpose of these reincarnations? Why must
    • new. There must be a purpose in the fact that we pass through
    • different incarnations, and the purpose is that in each of them the
    • in incarnation at that time lived through an experience which had not
    • fallen to the lot of others. What I am now about to say is known to
    • Whatever knowledge of the spiritual worlds existed in the thirteenth
    • been initiates and were able to call up memories of what they had then
    • is that we have this kind of culture today in the fifth post-Atlantean
    • dominant faculty; the human being was one, as it were, with what he
    • saw and heard, even with what he thought. He did not cogitate and
    • itself could only take place after that brief period of darkness had
    • that I shall now describe took place cannot yet be communicated, but
    • memories of what they had experienced through earlier initiation. And
    • it is stated that the seven wise
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  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 2
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    • recognise the justice of many things in our destiny and realise that
    • nevertheless, that there is justice in it. Then again, looking back on
    • for there seems no explanation for them whatever. These two categories
    • perception of everything that seems to him to be due to chance. We
    • which are disagreeable to me, and imagine that I myself actually
    • really wanted them? In other words we imagine with all intensity that
    • existence, to realise that this being does actually exist within us.
    • become aware that this imagined being is by no means without
    • in existence and at that time you had within you the impulses of will
    • reach a deeply rooted conviction that we were already in existence
    • the human being. What is it that reincarnates? How can we discover the
    • complete neutrality; we need not love or hate what we picture
    • life of feeling is that we like or love one thing, dislike or abhor
    • difficult to realise that the life of thought is the most closely
    • when we bear in mind that speech is the instrument whereby we express
    • diary. The idea occurred to him that a scene in which the reincarnated
    • when we ask ourselves what actually passes on from one incarnation to
    • of what tumultuous feelings, what teeming impulses of will were
    • working in Bismarck at that time! But even when writing his memoirs,
    • be, of course, that even after ten or twenty years a feeling of pain
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  • Title: Esoteric Christianity: The True Attitude To Karma
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    • that Anthroposophy must not be regarded merely as a
    • is rather something that can be transformed in the soul into actual
    • life, into an elixir of life. What really matters is that we shall not
    • only acquire knowledge through Anthroposophy, but that forces shall
    • and a new birth. The more we feel that Anthroposophy bestows upon us
    • ask: If Anthroposophy is to be a power that strengthens and infuses
    • the earth? Why is it necessary to learn about things that happened in
    • forth? Many people might think that Anthroposophy is just another kind
    • that habitual slackness in life which we know only too well; that man
    • into such questions? Let us admit that we really do begin by thinking
    • that there is an easier path to Anthroposophy than all that is
    • lightheartedly that, after all, a man need only know himself, need
    • this gives us the deeper knowledge that there is nothing more
    • difficult than to be a good man in the real sense and that nothing
    • As to the question concerning self-knowledge, that can certainly not
    • everyday existence, namely, that of consolation for suffering, for
    • distress when they need it? Every individual must of course apply what
    • natural for a man to feel that something in him rebels against this
    • ourselves justice or, find our proper hearings in life. That is what I
    • mean by inner suffering. Why does life bring so much that leaves us
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  • Title: Esoteric Christianity: Intimate Workings of Karma
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    • indicated that this might be possible. It is, of course, difficult to
    • said that we have to regard our sufferings as having been sought out
    • by the wiser being within us in order that certain imperfections may
    • be overcome, and that by bearing these sufferings calmly we may make
    • progress along our path. That, however, was not the point on which
    • that happiness and joy must not be regarded as due to our own merit or
    • with the all-prevailing spirit. Please do not think that the emphasis
    • here lies in the fact that joy comes to us as a mark of favour from
    • the divine-spiritual powers; the emphasis lies in the fact that these
    • experiences are made possible through grace. That is what our attitude
    • and joy are acts of grace. A man who imagines that the happiness and
    • We must never imagine that happiness is allotted to us as a mark of
    • favour or distinction but rather as a reason for feeling that we have
    • ever believe that joy comes to him because of special karmic
    • privileges; he should far rather believe that it comes to him because
    • we are suffering the pangs of sorrow. What brings us forward is the
    • realisation that we must make ourselves worthy of grace. There is no
    • justification for the very prevalent view that one whose life abounds
    • in happiness has deserved it. This is the very attitude that must be
    • avoided. Please take this as an indication so that no misunderstanding
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  • Title: Esoteric Christianity: The Mission of Christian Rosenkreutz
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    • Neuchatel, 18th December 1912
    • Friends have expressed the wish that I should speak today on the
    • when it was said that the
    • circumstances in the thirteenth century, and that since then this
    • dawn of the intellectual age in order that provision might be made for
    • what a contrast there is between a man of the modern age and one who
    • that the earth remains at rest in cosmic space with the sun and the
    • feet when Copernicus came forward with the doctrine that the earth is
    • from what they had been before the days of Copernicus. And now let us
    • ask: What has occultism to say about this revolution in thinking?
    • Anyone who asks from the standpoint of occultism what kind of world
    • admit that although these ideas can lead to great achievements in the
    • evolution. The reason for this is that all these Copernican concepts
    • nowadays that the sun is firmly fixed in the middle and the planets
    • realised that the view of the world of the stars held by Copernicus is
    • with those twelve individualities of that earlier time and certain
    • be the truth — that the Buddha who in his twenty-ninth year rose
    • from the rank of Bodhisattva to that of Buddha, had incarnated then
    • for the last time in a physical body. It is absolutely true that when
    • that he ceases to be active in the affairs of the earth. The Buddha
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  • Title: Mission/Rosenkreutz: Lecture I. The Dawn of Occultism in the Modern Age
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    • today when we realise that it was never a model laid down once and for
    • this is that Rosicrucianism must always adapt itself to the conditions
    • of the times. It is quite obvious to us that the fundamental impulses
    • present age; but we know, too, that the culture of the West presents
    • born into Western culture. Our task is not as simple as that of the
    • particular religion. For our fundamental principle must be that we are
    • principle of historical development, realising that Spiritual
    • once. What is the purpose of these reincarnations? Why must the human
    • purpose in the fact that we pass through different incarnations, and
    • the purpose is that in each of them the human being shall add new
    • incarnation at that time lived through an experience which has not
    • fallen to the lot of others. What I am now about to say is known to
    • Whatever knowledge of the spiritual worlds existed in the thirteenth
    • been Initiates and were able to call up remembrances of what they had
    • was obliged to fall for this short period in order that preparation
    • characteristic of our modern age. The point of importance is that we
    • what he saw and heard, even with what he thought. He did not cogitate
    • itself could only take place after that brief period of darkness had
    • them remembrances of what they had experienced through earlier
    • it is said that the seven wise Teachers of the ancient, holy Indian
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  • Title: Mission/Rosenkreutz: Lecture II. The Dawn of Occultism in the Modern Age
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    • and realise that we have deserved them. — Suppose someone has
    • frivolousness, but a feeling arises, nevertheless, that there is
    • explanation whatever. These two categories of experiences are to be
    • everything that seems to him to be chance. We must try, above all, to
    • me and imagine that I myself actually willed them? In other
    • words, we imagine with all intensity that we ourselves willed our
    • into existence, to realise that this being actually exists within us.
    • become aware that this “imagined” being is by no means
    • already once in existence and at that time you had within you the
    • today. Thereby we reach a deep-rooted conviction that we were already
    • of the successive incarnations of the human being. What is it that
    • complete neutrality; we need not love or hate what we picture
    • life of feeling is that we like or love one thing, dislike or abhor
    • to realise that the life of thought is the most closely bound up with
    • bear in mind that speech is the instrument whereby we express our
    • — The idea occurred to him that a scene in which the reincarnated
    • impulses of the will, when we ask: What is it that actually passes on
    • decision to go to war in 1866; think of what tumultuous feelings, what
    • teeming impulses of will were working in Bismarck at that time! But
    • thoughts and mental pictures. It may, of course, be that even after
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  • Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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    • It was not without purpose that at the end of each of the two public
    • lectures, I emphasised that Theosophy must not be regarded merely as a
    • theory or a science, nor even a specific form of what is usually known
    • as a body of knowledge, but must be something that can be transformed
    • in the soul into actual life, into an elixir of life. What really
    • matters is that we shall not only acquire knowledge through Theosophy
    • but that there shall flow into us, from Theosophy, forces which help
    • that Theosophy bestows upon us forces whereby life itself is
    • that strengthens and infuses vigour into life, why is it necessary to
    • things that happen in remote ages of the past? Why are we also
    • that Theosophy is just another kind of science, on a par with the many
    • whether or not such questions are tainted by that habitual slackness
    • into such questions? Let us admit that we really do begin by thinking
    • that there is an easier path to Theosophy than all that is presented,
    • for example, in our literature! It is often said light-heartedly that,
    • deeper knowledge that there is nothing more difficult than to be a
    • good man in the real sense and that nothing needs so much preparation
    • As to the question concerning Self-Knowledge — that can certainly
    • a question arising in everyday existence, namely, that of consolation
    • case what may be said about such matters. In addressing a number of
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  • Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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    • indicated that this might be possible. It is, of course, difficult to
    • first time of hearing. In the lecture yesterday it was said that we
    • “wiser being” within us in order that certain imperfections
    • may be overcome, and that by bearing these sufferings calmly we may
    • make progress along our path. That, however, was not the point on
    • namely, that happiness and joy must not be regarded as due to our own
    • interwoven with the all-prevailing Spirit. Please do not think that
    • the emphasis here lies in the fact that joy comes to us as a mark of
    • that these experiences are made possible through Grace. That is
    • what our attitude must be if we are to reach a true understanding of
    • that the happiness and joy in his karma indicate a desire on the part
    • achieve this goal. We must never imagine that happiness is vouchsafed
    • that we have been recipients of the Grace outpoured by the
    • development. Nobody should ever believe that joy comes to him because
    • of special merit in his karma; far rather he should believe that joy
    • realisation that we must make ourselves worthy of Grace — that is
    • what brings us forward. There is no justification for the very
    • prevalent view that one whose life abounds with happiness, has
    • deserved it. This is the very attitude that must be avoided. Please,
    • then, take this as an indication, in order that no misunderstanding
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  • Title: Mission/Rosenkreutz: Lecture V. The Christ Impulse as Living Reality
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    • As a supplement to the lectures given in the year 1912 on the mission of Christian Rosenkreutz, we publish certain material from the year 1911. It will help us find the thread between the work of Jeshu ben Pandira, [footnote: See Jeshu ben Pandira by Rudolf Steiner, also lectures 5 and 6 of the “Gospel of St. Matthew.’] the teacher of the Essenes, and that of Christian Rosenkreutz.
    • essentially different being, in that when he (Jesus of Nazareth)
    • Gospel known by that name had already been in existence since the time
    • physical plane. What were previously only pictures from the Mysteries,
    • It is also necessary for us to know that one of the characteristics of
    • the incarnations of the Bodhisattva is that in his youth he cannot be
    • the sounds of the speech that will be uttered when this Bodhisattva
    • therefore, it can be said: 5,000 years after Gautama Buddha, that is
    • nature of the Christ Impulse and in that age the Buddha stream and the
    • into the evolution of mankind that its waves surge onwards into future
    • Impulse will manifest in such a way that human beings will behold the
    • Yesterday we heard that in still later epochs men will be able to
    • in the West should have become that stream of spiritual life which out
    • name to become part of the spiritual life of the modern age. At that
    • transmitted to seven of these twelve wise men, the wisdom that had
    • and Graeco-Latin epochs respectively. And what existed in those days
    • Now it was known at that time that a certain Individuality who had
    • a way that a radiant, shining Spirit indwelt a body that had become
    • received back what he had originally given, but now in a different
    • lived in the twelve men what we call Rosicrucian Christianity.
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  • Title: Mission/Rosenkreutz: Lecture VI. The Starry Heaven Above Me - The Moral Law Within Me
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    • The last lecture given in Neuchatel in the year 1912 was to have been supplemented by that given the following day in St. Gallen, a full report of which is, unfortunately, not available. All that exists is in the form of notes and headings, so scattered and sparse that one is almost afraid to reproduce them. Yet their importance for the explanation of how the karma of man plays between his microcosmic and macrocosmic being is such that they are made accessible in order that the discerning render may lose nothing.
    • Theosophy teaches us that the processes in operation between death and
    • And now, after his death, we have learnt from him something that was
    • hates it; hence there is a spirit of opposition between them.
    • often yearns for what, in his conscious life, he hates. How can we be
    • his sufferings even when there was no evidence in his life that he
    • and a new birth. Many living people will feel that they are intimately
    • connected with the Dead; they will also be conscious that they help
    • whatever it perceives, fills it through and through.
    • so that the one is shut off from the other. A hermit has a dull,
    • clairvoyants, we then observe the human being, we perceive that if he
    • was a moral, religious man, he is able, from that time onwards, to
    • culture, conditions were such that the Throne of Christ was to be seen
    • the millennia. Existence today is such that we are strong enough to
    • shrinks and shrinks in size — until it is so tiny that he can
    • we must unfold a true understanding of Christ in order that we shall
    • the knowledge that before this life they were in a spiritual world,
    • received the essence and content of my inner life; what I lived
    • existence of evil impulses in my soul is due to the fact that during
    • can have only a dim premonition of what happens between death and a
  • Title: Mission/Rosenkreutz: Lecture VII. The Mission of Gautama Buddha on Mars
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    • Friends have expressed the wish that I should speak today on the
    • subject of the lecture here a year ago, when it was said that the
    • circumstances in the thirteenth century and that since then this
    • order that provision might be made for the future of humanity.
    • Try to picture what a contrast there is between a man of the modern
    • everyone believed that the Earth remains at rest in cosmic space with
    • that the Earth is moving with tremendous speed through the universe!
    • from what they had been before the days of Copernicus! And now let us
    • ask: What has occultism to say about this revolution in thinking?
    • One who asks from the standpoint of occultism, what kind of
    • to admit that although these ideas can lead to great achievements in
    • the evolution of the human mind! The reason for this is that all these
    • Today men regard it as self-evident that the sun stands firmly at the
    • distant future, however, it will be realised that the view of the
    • be the truth — that the Buddha who in his twenty-ninth year rose
    • from the rank of Bodhisattva to that of Buddha, had incarnated then
    • for the last time in a physical body. It is absolutely true that when
    • that he ceases to be active in the affairs of the Earth. The Buddha
    • from the spiritual world that the forces of Buddha were streaming into
    • that have been necessary for the sake of progress in the evolution of
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  • Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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    • IT is necessary that we speak somewhat further this evening concerning
    • the nature of Christ Jesus. This necessity arises from the fact that
    • especially in Theosophical circles, and on that account the need
    • may perhaps appear somewhat strange, but it is very important
    • course, that this has progressed in such a way that the whole of
    • epochs. And we have often spoken of the fact that we can distinguish
    • five cultural periods, up to and including our time, since that great
    • new continents — that is, our life. We speak of the first, the
    • of the epochs, appropriated this or that from their experiences, brought
    • appeared as souls at a stage of development dependent upon what they had
    • But now we can also speak of the fact that, of the various members of
    • was formed and developed in each cultural epoch — but note well that
    • this was only generally the case. Thus, we can say that if human
    • beings permit to work upon them all that our epoch of civilization can
    • give, they are especially called in our time to develop what in our
    • body; and in the old Indian, what we call the etheric or life body.
    • And in that epoch which will follow our own as the sixth
    • post-Atlantean epoch, that member will be especially developed which
    • epoch, that which we characterize as Life-Spirit, and which in
    • our civilization, of what is called the Consciousness Soul.
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  • Title: Lecture: Facing Karma
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    • that anthroposophy should not be considered a theory or mere science, nor
    • as knowledge in the ordinary sense. It is rather something that grows in our
    • we receive forces that help us in our ordinary lives during physical
    • existence as well as in the total life that we spend during physical existence
    • strengthening of life, why do we have to acquire so much of what appears
    • earth? Why do we have to learn about things that took place long ago?
    • Some people may believe that they are being offered just another science.
    • This problem, which forces itself upon us, demands that we eliminate all
    • some of the easy-going ways of life that become manifest when we are
    • question that is being asked. As it is, we are led to believe that the highest
    • goal that anthroposophy may offer us can be attained on easier roads than
    • on that taken by us through our own literature.
    • It is often said, almost nonchalantly, that man has only to know himself,
    • that all he has to do in order to be an anthroposophist is to be good. Yes, it
    • is profound wisdom to know that to be a good person is one of the most
    • difficult tasks, and that nothing in life demands more in the way of
    • these questions that have been raised. We then will come to see how
    • science, but that it also offers in an eminent sense a path toward self-
    • knowledge and what may be called the pilgrimage toward becoming a
    • Let us take a specific question that does not concern scientific research, but
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  • Title: Jeshu ben Pandira: Lecture I
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    • physical world, and declare that the human being sustains a
    • super-sensible realms, the question may arise as to what is to be
    • indication that the human being is connected with super-sensible
    • essence, both today's lecture and that of tomorrow will be
    • The first thing that
    • thought-life he has something which points to the higher worlds. What
    • do, indeed, have something else. It is what we call feelings of
    • love and hate, what we designate in our thinking by the terms
    • another ugly; perhaps, we love one thing and hate another; one we
    • feel to be good, the other evil. If we wish to summarize what thus
    • when we say to ourselves, not only that we consider a thing beautiful
    • or ugly, good or evil, but that we feel impelled to do this or that,
    • in connection with everything that we do. When we go out, for
    • emotions, and our will impulses. If we reflect somewhat about our
    • disappears the moment we fall asleep. No one will suppose that, when
    • he is really sleeping — that is, if he is not clairvoyant during
    • recognize that the concepts he has, which have so overwhelmingly
    • to sleep. That this is so is best seen when we surrender ourselves to
    • interested, such as a novel containing much that captivates our
    • emotions is something that hinders us from falling asleep. When
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  • Title: Jeshu ben Pandira: Lecture II
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    • shall ask ourselves: What characteristics must we cultivate very
    • What is the meaning of
    • making karma a real content of life? This means that — not merely
    • heaviest blow of fate, we shall really be fully aware that, in a
    • painful blow of fate; that is, the development of such a mood as to
    • aware, especially in regard to joy, that we must not go to excess,
    • occult means, we always discover that in most cases the joy one
    • experiences has not been merited, and that the manner in which we
    • contrary, our actions have generally been such that we have merited
    • this, that we always find the reason in the course of our present
    • clarity that we have often failed to conduct ourselves in our
    • to conduct ourselves always in external life in the presence of what
    • causes us pain that our conduct shall seem to be an acceptance
    • thing is that we shall do this inwardly.
    • yet we should say to ourselves in the depths of our souls that we
    • instance, that some one strikes us, that he beats us with a
    • ask: "Who is it that strikes me?" No one says in such a case: "It is
    • I that beat myself." Only in the rarest cases do people say that they
    • punish themselves. And yet it is true that we ourselves lifted the
    • self, when we say: "Everything that befalls us comes from ourselves.
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