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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • it, too, takes on different forms, different metamorphoses, but all of which have a recognizable
  • `nothing' was the outer form. And thus, when the Greek spoke of death, whose causes lie in the
  • transforms itself through births and deaths. There was that which lives in
  • This is what came to Kant in the form of the philosophy of David Hume. Then
  • economic life and the spiritual life, there arose only caricatures in the place of a true form
  • brought this building to this stage. We must have contributions from the countries of the former
  • have in the future with regard to forming economic associations. The skill in forming
  • producing what does not already exist, but by forming out of his own inner strength that
  • ways, but just like the poet, he must in himself transform the scattered fragments into a
  • poet, to give his material over to the dominion of the form of necessity but to hold steadily
  • 22. I.e., a form of international support body for Waldorf Schools. Rudolf
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • there. He, however, transformed them into a theory, into a conception of life. And Marxism as a
  • character of the East. But here again it expressed itself in another form. Economic in the West;
  • the East, but in a decadent form today, something which points back to ancient times of Eastern
  • and always, to a greater or lesser extent, takes an the form of the political-legal-militaristic;
  • life. Such reincarnations form the regular course of human evolution, but there are exceptions.
  • What confronts us as a human being in human form does not always have to be as it outwardly
  • human beings in human form who only appear to be human beings of the kind that are subject to
  • premature path of development and who should only appear in the form of humanity at a later stage
  • deceptive that beings other than human beings are incorporated in human form, in a part of the
  • towards the West. The West takes on this form because it lives completely in the most fundamental
  • to give itself new form — all spirituality of the civilized world is, in actual fact, a
  • which, however, is in fact a particularly subtle form of self-seeking, a particulary subtle
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • diagram) and formed the Spanish, the French and also a part of the British population — is
  • ceremonies and ritual of the Western societies, have become more or less empty forms — one
  • forming a concept of the world and of life based upon it. The whole humanity of the human being,
  • forms of the fourth post-Atlantean epoch — were to be stronger. What would arise then?
  • religious form. All this happens, of course, in parallel. And towards the Centre there develops
  • which basically orginated in France and also in Switzerland but which had quite different forms,
  • unreality of Puritanism, exists only in the form of natural science. In the Centre we have had an
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in
  • picture form — as reply, as it were, to Schiller's
  • threefold social order is given here by Goethe still in the form of an image. Of course, the
  • threefold social order does not yet exist but Goethe gives the form he would like to ascribe to
  • disintegrates, represents the 'Uniform State' which can have no permanence in itself.
  • an experience of the whole human being, forming for himself the ideal of a human constitution of
  • soul and thereby only transforming into intellectual concepts what he actually feels.
  • is profundity in intellectual form transformed into ideas. But should one take it just one step
  • in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning
  • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
  • organism in a reforming way. One can only describe as an idealist, as it were, what ought to take
  • reality from the spiritual world and would have been able to penetrate to the forms of the social
  • soon as it gets hold of the economic life in the uniform State, in the Mixed King, destroys that
  • clings today to the uniform State, the economic life will absorb this uniform State together with
  • the spiritual life, and uniform States like these must of necessity lead to destruction. And
  • in himself? Americanism! For what he had in his style, in his thought-forms, apart from Goethe he
  • intimate context what exists in a less refined form in external culture at large. A crude
• 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
  • It is the longing for knowledge. Now, when one looks back into former times, even into the
  • when it came to what moved him to perform his work in the world, and so on. Everything that lived
  • this brought about all those forms of military service which were necessary because there was no
  • machine technology with its stupendous transformation of the economic life and the social life
  • generally today: that they have no will — to form ideas concerning true progress. They
  • the intellect itself can no longer comprehend it. Perhaps people today can barely form a clear
  • the spiritual world in a new form and not in the way in which, in ancient times, nature spoke to
  • that, when one speaks about these former embodiments of the earth, it strikes no chord in them.
  • abilities that correspond to this old form. Today no one can be proud of being a physicist, a
  • formidable slanders. Here one sees what one is up against, arising in the form of slanders and so
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • corresponding form of this constitution of soul into different times.
  • received by people as news — could be clothed in the form of the germinating intellect.
  • the form of speaking about the Mystery of Golgotha in the way that was possible with these
  • but received the accounts, the traditions, and clothed these in the forms of their own
  • forms. Many external facts show how this dialectical-legal, political thinking, in which the old
  • was everywhere permeated by dialectical-legal forms. The clergy were the bureaucracy. They held
  • conflicts, and how these conflicts really form a great part of medieval history. But one must
  • through legal justification, by formal, legal right. Men must now command, since the gods no
  • irreconcilable with a common knowledge of the Gospels. For the Gospel in its true form actually
  • can take place within them but the pictures that are formed can differ in the most manifold ways.
  • getting up onto the platform and again and again gabbling from a Catholic or Protestant point of
  • continuation of what, in a completely different form, was present in the spirit world before
  • affairs of life remained in the form of child-like experience.
  • a completely decadent form. A sense for revelation is there still. The intellectual, the purely
  • some time: the approach of the Christ in the form in which He must be seen from the twentieth
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • animal-element in man appears in a modified form, the extent to which the animal-nature in man
  • the transformation of the earth into its three following conditions for them to appear fully. And
  • spirit-self is the transformation of the astral body into a higher stage, that life-spirit is the
  • transformation of the etheric body to a higher stage and spirit-man is the transformation of the
  • physical body to a higher stage. This transformation of the physical body, however, will not take
  • place until the seventh condition — nor, correspondingly, the transformation of the other
  • shall be able to shape my outer form in the way which it is my task, even now, to
  • consciousness try to transform him even as regards his external sheaths — his astral body,
  • Wilsonian formulas, and out of any other form of chauvinism that spreads over the world, will be
  • will have first to transform itself into other conditions.'
  • that the Imaginations sought are the result of when the mental activity of forming ideas is
  • picture is enhanced. Perhaps this man has got his information from a spiritistic or mediumistic