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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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- leading individual personalities are the principal driving forces in this development or whether
- It is not discussed in such a way that in a certain sense both personalities, the Greek and the
- negative amount, but for the person to whom they are owed they are a very positive amount!
- This came to meet him in the person of David Hume and it was here that the culture of the West
- ancient times we see individual personalities, we see them expressing in their words what was the
- why should people go to someone else for what one needs as a world-view other than to the person
- from person to person, and to spread quickly the realization, the well-founded realization, that
- in such a way that his personal views, feelings and demands are lost and dissolved
- On the contrary, in the person of Christ, death itself, which God did not create, became the
- from the person of this name mentioned in
- Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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- people are born whom we cannot regard in such a way that we can say: There lives in this person,
- through human bodies and do not live in normal regular incarnations. The leading personalities of
- Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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- personalities who, under the influence of beings from the past who appear to them in
- in individual, personalities depends an configurations of folk psychology such as these. Although
- characteristic personality from the civilization of the Centre and one will be able to touch
- gives the leading personalities of the Centre — and the other human beings, of course,
- Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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- personalities of Goethe and Schiller. I will only point out in addition how in Schiller's
- taken up into personal desires
- being. In Schiller everything still has a totally personal
- just at that point at which the personality is not lost. Thus, this did not become blue but, on a
- higher level of the Personality — which I will colour with red (see diagram) — was
- non-personal — that which keeps the pictures in the realm of the imaginative — and
- still suffused with the personality.
- of the impersonally intellectual. The nineteenth century developed it to
- which Schiller took, though in his case he went only as far as the still-personal outbreathing of
- back, I must not describe a social system which calls merely on the personal intellect. I must
- keep the intellect within the personality, otherwise I would describe economic destruction. And
- person, we now go and listen to someone else. This means that, for the modern human being, it is
- Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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- approve it.' We have experienced this many times, have we not? A person talks frequently about
- Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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- the offices of the State and united in their person the political and ecclesiastical elements.
- after puberty — although of course in a personal, individual way, different from the way it
- Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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- And he says further that what personifies
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