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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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  • from real knowledge. This is one fact which, in a certain sense, I should like to mention as
  • through spiritual science, because spiritual science alone can uncover the real driving forces of
  • really do anything because they are nothing of real substantiality, and only something of
  • substantiality can do something. Spiritual science points to real spiritual forces that are
  • behind the sensible-physical facts, and it is in real spiritual forces such as these that the
  • historical development there are times when what has real being and essence
  • in this way, then the real activity of the driving forces would lie beneath it (red). But there
  • theological argument between the man who was a sort of court philosopher of the Frankish realm,
  • be paid to a being who really exists. But death has no reality, death is only the outer limit of
  • reality, death itself is not real and, therefore, the ransom money could not have been paid to
  • the facts, the view that death is not something real resembles the view which says: Cold is not
  • something real, it is just a decrease in warmth, it is only a lesser warmth. Because the cold
  • isn't real I won't wear a winter coat in winter because I'm not going to protect myself against
  • something that isn't real. But we will leave that aside. We want rather to take the argument
  • between Alcuin and the Greek purely positively and will ask what was really happening there. For
  • direction. He asks: Is death something real or not? — and objects that, indeed, death is
  • not real.
  • European soil between two — one cannot really say world-views — but two human
  • is still spoken of there as a reality, and the existence of the external world, in the way one
  • as a different reality. This talk of nothingness then
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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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  • only seems so, for such settlements would not be real; very significant effects will issue from
  • all individual phenomena, how this, let us say historical threefoldness, really does exist; in
  • in the West the State is really only a decoration, the political has no real significance —
  • significant reality in the evolution of humanity, but it can have exceptions. And we see how both
  • repeated lives on earth. In reality these are human bodies with a physical, etheric and astral
  • means even in cases like these, to seek truth; to seek reality where outer appearance is so
  • desire not to call themselves to account concerning the real motives behind their actions. One
  • this untruthful element which does not wish to look into the real impulses, but glosses over
  • the world in this way are the real enemies and opponents of the threefold impulse. The beings of
  • legacy of the East. But the real glory of this religious-spiritual life was present in the East
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • we find in the East that certain beings, that had their real significance in the far distant
  • the human 'I' and astral body — and then asserting themselves, without the people realizing
  • essentially Germanic blood overlain by the Roman language-element. It can only really be
  • lived on as Puritanism and the like but which had no connection with the real world culture. We
  • would really be cultivated. We could then imagine that, in such a crude way, some individual
  • anything which goes beyond the physical-sense life. Instead of a real teaching on the spirit you
  • peoples are. The Germanic peoples really live in their language as long as they have it. Just
  • to do with real outer life — something that one locks away, as it were, in one's soul house
  • 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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  • governed by freedom. Schiller thus wishes to realize a social community in such a way that free
  • is filled with underlinings and marginal comments knows how Goethe had really studied
  • by presenting the two realms on
  • further one would come into the intellectual mechanism that is realized in the usual science of
  • it would no longer have been applicable to real life but would have risen above and beyond it. It
  • non-personal — that which keeps the pictures in the realm of the imaginative — and
  • the gods of the myths that can determine the matter; here something real must come to light. And
  • really to inspire people. And it was with the sayings of the Oracle that
  • reality in matters of the social sphere — just as they did not stop at imaginations but
  • have found: something much more real in his three soul-conditions than the three abstractions in his
  • reality from the spiritual world and would have been able to penetrate to the forms of the social
  • further, there is something quite definite that must first be realized. People have to see what
  • to realize it in outer public affairs. There is a significant secret here. In the human organism
  • really able to understand something like
  • imbues itself with reality only with great difficulty. It was this semblance-nature of Central
  • the ground of reality. And, finally, one an also meet it in a pleasing way. For the same place in
  • absorbed a great deal of Goethe, but not Goethe's real and penetrating quality — for
  • Grimm's descriptions are such that what he actually portrays are shadow pictures, not real human
  • in the realm of the Silver King of Semblance. At a time when all German influence has been
  • finished! All that is needed to come to the right path is that people really go into the matter.
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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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  • nature. People felt themselves to be in the realm of knowledge when gods spoke through the
  • into a deterioration. And it is this decline of real intensity in the pursuit of knowledge that
  • spiritual reality beyond nature and then relate them again back to nature. The period of
  • expression for the unreal
  • in relation to the world, for the unreal
  • qualified him really to control the spirits which assert themselves in the economic life. An
  • When one judges according to the blood, one really
  • he is fit and capable one has to take account of the following. One must realize that the first
  • comes into consideration when the real soul-and-spiritual core of the human being is to bring him
  • other, we therefore need an independent spiritual life; a spiritual life that really recognizes
  • these really must exist in an anthroposophically-oriented spiritual science. For this reason such
  • The first thing is to steer towards a real
  • four post coaches a week and no one travels in them. If people really want to throw their money
  • realms. But it would only be something incomplete and therefore unable to aid our declining
  • today do we see anything arising like a true association. What is really needed, as a kind of
  • could provide something tangible out of the realm of practical life itself, and which could stand
  • reality they do not repeat at all; everyone just says what he thinks so that the one man can
  • opposite. Now this is the real rule of blind faith in authority. A strange faith in authority!
  • therefore, an indictment of faith in authority is really unjust — it would be far more
  • to it if I did not see all sorts of smoke-clouds rising. But I am really only pointing out what
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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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  • that, in its reality, in its essence, the Mystery of Golgotha was grasped at first only by those
  • by those people who, out of the remains of the old clairvoyance, had understood what had really
  • conflicts, and how these conflicts really form a great part of medieval history. But one must
  • end, really just a well-picked carcass. The most meagre that has appeared, the most plucked, are
  • Mystery of Golgotha. And the real connection of human beings with the Mystery of Golgotha is
  • utter such nonsense about Anthroposophy are really only concerned with keeping their office in
  • and which he cannot receive through authority but must really draw out of himself. And in order
  • Mid-European as a revelation still lived on as an inheritance. This was really only understood
  • Schelling, Hegel — in reality no longer exists in public life. And when it tries to assert
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • Christ there really is at the present time. The course of human evolution has brought it about
  • their usual habits of thought they would soon see what an immense gulf there really is between
  • outlook on the world, observes it with awakened eyes of the soul, he cannot fail to realize that
  • anything to say about the real nature of man.
  • feel what his real nature is. While on the one hand we have more and more demands of a practical
  • Now try and sense clearly what is really involved
  • being is growing into states of consciousness of which he must say that they are really of such a
  • sense, to feel myself as a dwarf compared with what the human being really is.' And out of
  • something much higher than anything I can realize externally. I must bring something quite
  • In reality the human being is not an earth-being.
  • In reality the human being is a cosmic being, a being belonging to the whole universe. On the one
  • conscientiousness' — ever really occupied himself with what, for example, is applied here
  • comes the really good bit: spiritual science, he says, is culturally valueless for telepathy will
  • And as long as it is not realized that this new experience of the Christ in the twentieth century
  • that, in all reality, we can move forward to an understanding of Him.