You may select a new search term and repeat your search. Searches are not case sensitive, and you can use regular expressions in your queries.

Enter your search term: by: title, keyword, or context

   Query type: 
    Query was: born
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
  Matching lines:
  • You see, what people take from Anthroposophy, quite indifferently now, how far their research comes or in how far they have insight — and as we said, it can be seen without being a researcher or an observer through what you get from Anthroposophy — means they must relinquish quite a few things from their “I,” I mean from their egotism. In a certain sense selflessness belongs to this point of departure from one’s self, when entering the world. One could say a person needs to radically tear out inborn egoism in order to really find a human relationship to the simplest Anthroposophical knowledge. A feeling for the world as opposed to an ego feeling for oneself must be developed to a high degree, and gradually grow just by following this apparent path of knowledge, which is not only similar to fervent love but equal to it; everything grows from here. Basically, one learns about true submission to objectivity by following anthroposophic content.
• Title: Foundation Course: Lecture 7: Formation of Speech.
  Matching lines:
  • The Greeks recited in hexameter. Why? Well, hexameter is an experience. A person produces speech, as I’ve already said, in his breathing. However, breathing is closely connected to other elements of rhythm in the human being; with the pulse, with blood circulation. On average, obviously not precisely, we have 18 breaths and 72 heat beats; 72 equals 4 times 18. Four times 18 heart beats gives a rhythm, a collective inner beat. In a time when man sensed in a more primordial and more elementary way according to what was taking place within him, man experienced, when he could, in uttering the relationship of the heart beat to the breathing, bring the totality of himself into expression. This relationship, not precisely according to time, this relationship can be brought to bear; you only have to add the turning point as the fourth foot (reference plate 3 ... not available In German text) then you have a Greek hexameter half-line, in the ration of 4 to 1 as a pulse beat to breathing rhythm. The hexameter was born out of the human structure, and other measures of verse were all born out of the rhythmic system of the human being. You can already feel, when you treat language artistically, how, in the process of treating human speech in an artistic way, language is alive. This makes it possible to acquire a far more inner relationship to language, yet also far more objectivity. The most varied chauvinistic feelings in relation to language stops, because the configurations of different languages stop, and one acquires an ear for the general sound. There are such things which are found on the way to gaining the power of creative speech. It does finally lead to listening to oneself when one speaks. In a certain way it’s actually difficult but it can be supported. For various reasons it seems to me that for those who are affected by it, it is also necessary not to treat the Scripture in the way many people treat it today. You will soon see why I say these things.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
  Matching lines:
  • By taking the 13th chapter of St Matthew’s Gospel as our example, we must understand the situation: as soon as we approach the Gospel, we must renounce intellectualism and find our way into the descriptive element. Let us go straight away into the descriptive element and let’s look at the verses leading up to this, in the verses 46, 47, 48, 49, 50 of the 12th chapter. These indicate how Christ Jesus is addressed: “See, your mother and our brother stand outside and want to talk to you” — and how he lifts his hand and points to his disciple and says: “Behold, in those souls live my mother and my brothers.” — We want to go even deeper into these words, but first we need to clarify the situation. What we bring with us through birth into this life, the feeling which one can in the profoundest sense refer to as a child-like feeling, or as a brotherly feeling, this which we receive through the utmost grace, this is what is referred to here. Immediately the transition can be made towards which the most important aspect of Christianity is to lead; that we learn to extend, as best we can, the child-like, the brotherliness, to those souls with whom we have a spiritual connection. Wrong, it would be completely wrong, to feel this is somehow negative, when it is felt that only in the very least would that which lies in the childlike and brotherly feeling would be loosened and put in the place which lies in the feelings to the disciples. This is not what it is about, but it is rather about the human feeling lain into mankind as brotherhood, firstly only found in nature, therefore in that which we are born into this world as our first grace, in the feelings to our parents, to those we are bound through blood. We place ourselves positively towards it, and what we find in it, we carry over by ensouling it, towards all those with whom we want to have a Christian connection and want to live in a Christian community.
  • When I imagine this in images, I must present it in another way. I must determine a relationship which is not only visible as a similarity, and place it there, by becoming the nourishment for what the journey is allowed to become (the Host) surrounded with that which may only be looked at, with the monstrance (receptacle of the Host) [a drawing is done on the blackboard] and I have my relationship to the world born out of a dualistic comparison, a twofold kind, which I make into a kind of image with the inclusion of the monstrance. In the nourishment for the way, in the Host I have something with which I can unite. In what surrounds the Host I have an image of the weakened rays of the sun. Through communion there must appear in me what appears in the experience of the weakening, which I sense in moonlight, which I couldn’t feel as a direct sun process, otherwise I would be blinded. In between both these is the communion: I place myself in the world context.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
  Matching lines:
  • Now, however my dear friends, we are not only born in the beginning of our lives but forces active at birth continue to work in us. These forces, however, do decrease when we are separated from our mother’s body into the outer air. They become subdued but continue working to a lesser extent. The most obvious continuation lies in the creation of languages from the embryonic forces, also in relation to the rest of the organism. Besides the forces creating language, embryonic forces continue to work and do so most strongly from the moment of going to sleep to that of waking up. Thus, embryonic forces work more strongly during sleep than when people are awake. It is only an extract which had been working during the time of being an embryo, yet during hours of restful sleep these embryonic forces continue to work. Forces of death also work in us continuously. Every moment we are born, and we die. Death forces are working. The reverse processes which had descended to work in the development of language continue to work in us; this process works in us, which come from the Gospel through to communion, from the speech up to the union with the Divine-spiritual. However, that which is a sacrament in the Mass, is fulfilled in an outer process which continuously counteracts what is being born in us. This is what amounts to the continuous perpetual forces of death in us.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
  Matching lines:
  • What we have here in the germinal cell is certainly the rising evolution, while the involution is through the soul-spiritual of the organs by which they are first established in the mother’s body, from the Chorion, from the Amnion, and then gradually moving to the actual egg nucleus, to the actual embryo, so that we have here an involution of the soul-spiritual into matter. This matter becomes pushed out and then we have the continuation of embryonic evolution. The embryo is born and now puts forward its forces, as I’ve already explained to you, which it had been developing during the embryonic phase. This continues into the development of speech and still remains available in our bodies until later. We carry within our entire earthly lifetime the forces that remain inside us as remnants of embryonic development: the forces of birth. These birth forces develop within us, evolve in us like a gift of nature. This happens, if I may use this expression which sounds somewhat trivial, out of itself. However, immediately, from taking our first breath, from being in contact with the outer world, other processes come into play, processes related to those of dying. From the beginning we also have forces of dying in us. In these forces of dying our soul-spiritual becomes involved in our exchanges with the outer world.