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  • Title: Lecture: The Alphabet
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    • extent that their nature is set forth in Anthroposophy, and of what crisis
    • is speech that elevates Man above the other kingdoms of nature.
    • the Hebrew equivalent, represents something of the nature of a wrapping, a
    • the spheres. In so far as it is of a vowel nature it echoes in the
    • consonant nature.
    • know his true nature, then his physical body actually ceases to be in
    • his own nature, in the way he learned about it in the Mysteries, then
  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • understanding of man's being and nature.
    • in the very nature of things water cannot become an organism, is bound
    • that which in reality reflects the inner bodily nature — without
  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • penetrating study of human nature is able to build a bridge between
    • members of man's nature which we are accustomed to regard as such,
    • himself connected with his bodily nature. As an Ego he would feel no
    • the physical body, these higher members of our human nature are filled
    • evolve about the external world, about Nature in her finished array,
    • insight into Nature on the one side and Spirit on the other.
    • and the physical nature of the man are identical. This, of course,
  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • will operates in us. It is not the case in human nature, nor is
    • what thus takes place. In everything that is of the nature of will,
    • nature of thought, will is present. It is essential to be quite clear
    • from outside, but its very life is of the nature of will. By
    • letting what is of the nature of will radiate into our thoughts. And
    • Let us now consider the other pole of man's nature, where the thoughts
    • his will-nature, with thoughts; deeds are performed in love. Such
    • bring thoughts into the will-nature, when we overcome the element of
    • thinking, which is, however, really of the nature of will? —
  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • in nature. And with a certain understanding of this link between nature and
    • It thereby expresses the eternal, not the transitory nature of this event.
  • Title: Evil and the Future of Man
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    • the bodily nature of man in a far distant epoch. How they did so, you
    • Only now are they finding their way into his soul-nature. For the
    • Universe, when to begin with they instil themselves into the nature of
    • reminiscence of outer physical life and thence receives its signature,
    • through the picture-nature of man to his spiritual archetype. And this
    • is to cultivate this understanding of his picture-nature, and thus to
    • nature of our time — we touch upon public issues in respect of which
  • Title: Lecture: The Human Heart
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    • nature of ideas. The child begins to take as his guideline what we say
    • closely into the nature and constitution of this body.
    • At its circumference it manifests something in the nature of stars,
    • nature and the moon nature.
  • Title: Lecture: The Invisible Man Within Us
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    • the physical nature that surrounds the human being in his earthly
    • like the external processes of earthly nature and fall to pieces. In
    • it would begin to break down as it does in outer nature and would
    • concerning poisons that occur in nature, for example the poison in
    • that is formed in outer nature similarly to the way in which our
    • activity, and finally a physical activity. In nature such an activity
    • nature. Atropine, the poison of the deadly nightshade, can thus be
    • with a proper knowledge of outer nature. We must come to know what
    • knowledge of nature. The knowledge of nature is abstracted, is driven
    • known about the human being's relationship to surrounding nature.
  • Title: Lecture: Outlooks for the Future
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    • enlarge our horizon in regard to the true nature of man and to make us see
    • out to us the true nature of the evolutionary processes in which the human
    • forms in accordance with man's inner nature. In the case of an evil-minded
  • Title: Lecture: Self Knowledge and the Christ Experience
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    • eggs, and so on. We can follow the course of nature, follow the stages of
    • Life of nature. But as humanity developed further, those instincts, which
    • cycle of nature but these instincts have more or less died away, and
    • instinctive co-existence with nature. In his case it was more ensouled than
    • importantly, they learned to know the so-called three kingdoms of nature
    • realms of nature. Through concepts and ideas we learn to know mineral,
    • could then see, as it were, into the inner realms of nature. From the
    • of the soul. I can only describe the nature of the crisis by saying that when
    • he learned to look at the nature of the mineral as it was spread before him
    • the nature of man itself baffled him in his attempt. He was able to attain
    • ancient times could say: ‘Man does not reveal his true nature here on
    • the other realms of nature. His home is elsewhere than on the earth. His
    • nature of man they would have needed intellectual capacities themselves.
  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • nature of man's development is entirely different in the three different
    • similar, though, can be said about the forces of man's normal nature,
    • man's nature as it appears in ordinary life. Only there it is not so obvious.
    • of the nature of will, is subsensible.
    • to be taught; it must be man's own nature every time that determines
    • although certain forces appear to be of a spiritual-soul nature, they also
    • come to expression in our bodily nature. For the capacity is terribly
  • Title: Lecture: Spiritual Emptiness and Social Life
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    • the spirit, without a notion of its real nature, are the theosophists
    • In the nature of things, Hermann Grimm was one of those who
    • experience how in his study of nature the spirit remains dumb, silent,
    • man than for communicating truths about nature. Only a naive mind
    • the concepts of natural science, all its notions of laws of nature,
    • are investigating the laws of nature, no trace of the spirit is
    • with a number of scientific laws and ideas concerning nature — but he
    • soul in the scientific lore of nature, in the abstract, unspiritual
    • concepts commonly employed. Men must have insight into the nature of
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • the will is the most mysterious and secret element in human nature. It
    • But when we think of man's spiritual nature we cannot conceive that
    • forms of art or of nature, or in sympathies and antipathies connected
    • If you ask: What is the nature of the forces which make compensation
    • seers, something of which they said: Of its essential nature it is not
    • it was certainly present. To understand the Greek nature we must
    • source of Love. Eros — the sun-nature within the human being
    • the ocean-depths of the soul that man bears the sun-nature today. It
    • in sacred ritual and cult, they revealed to the people the true nature
    • that locality which, by its very nature, will bring it into complete
    • shadows of a purely external knowledge of nature. Thus the task of the
    • nature-knowledge in the best sense — only then will an important
  • Title: Lecture: Truth Beauty and Goodness
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    • sublime nature and lofty goal of all human endeavour. In epochs
    • evolution a part of human nature has, indeed, been lost. All these
    • Such goodness can lead the soul into the qualities, nature and
    • these forces are of such a nature that they actually instill into the
    • nature, when, to begin with, as he lives in his physical body, he is
  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • into colour and form the very nature and being of Christianity itself —
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • extent that their nature is set forth in Anthroposophy, and of what crisis
    • higher soul-spiritual nature. I have already explained this before.
    • was at the most one dealing with the special nature of metamorphosis
    • spirit and soul continues. They thought about the nature of this
    • gods, we would never have learnt anything concerning the nature of
    • which is so full of disputes concerning the nature of Christianity in
  • Title: Lecture: The Origin of Speech and Language
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    • were a part of the workers' daily concerns. Nature with its mineral,
    • experiment; all we need to do is pay attention to how nature
    • becomes ill in any way, we discover that nature herself arranged such
    • nature that pulled up these mountains. In some places the forces were
  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • hand and the physical bodily nature on the other, without becoming
    • impulse of reason and the impulse that comes from nature. Through a
  • Title: Lecture: A Turning-Point in Modern History
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    • coming from physical nature; this Schiller calls the influence of
    • natural necessity. It includes everything produced by the sense-nature
    • practise it as a law of his own nature. The necessity of the senses he
    • consideration is given today to this threefold nature of man, and so
    • corresponds to the middle element in man, his rhythmic nature. Third,
  • Title: Lecture: Elemental Beings and Human Destinies
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    • FOR a true understanding of the nature of the human being we have to
    • attracted to us by reason of our nature, work at the shaping of our
    • the subconscious parts of our nature in spiritual spheres. In
    • Up to that time one's teaching about nature should be entirely of the
    • kind where the description of nature and her processes is connected
    • life. Only at the ninth year may one begin to describe nature in a
    • of taking note of external nature in a more objective way. Earlier, he
    • unites whatever he sees in nature with his own being. Now the
    • nature, if in childhood he has not learned to pray. Prayer turns into
    • nature of Christianity. His book is page for page a description of the
    • but they refer paramountly to inner processes of human nature, for
  • Title: Lecture: Man, Offspring of the World of Stars
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    • whole nature and being. The Greek was right when he felt that the Sun
    • deeper feeling for Nature. The experience is not nearly as vivid as it
    • by virtue of their own inherent nature. They work here as Earth
    • understand the being of man by investigating the nature of the Earth
    • forces of a super-earthly nature.
    • were entirely earthly in their nature. But in the minerals, too,
  • Title: Lecture: The Three Stages of Sleep
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    • concepts. The laws of nature are dead once they have been
    • human nature, and we can understand this when we consider the
    • nature of a crystal would be there. In the second state of
    • manifestations of the Gods in nature. During sleep we enter
    • within the nature of man to pass through death, thereafter to
    • has unlawfully assumed the god-nature. Just as in the Christian
    • mortality of human nature. We have the polar antithesis of
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • evolution of man. The nature of this Being, how He had worked before
    • Naturally one could not have spoken to such men of outer Nature in the
    • sense in which we speak of Nature to-day. In their schools they spoke
    • of a spiritual world, and Nature — generally regarded nowadays as
    • human being to a lifeless nature. But Iamblichus would have
    • the dogma of the One Divine Nature or of the Two Divine Natures
    • every phenomenon of Nature. Julian the Apostate had heard from pupils
    • priests might determine the nature of the demon possessing him. And
    • In very creatures of nature they see the Divine-Spiritual. This is
    • Nature, in animal and in plant. Let no man be so sinful as to believe
  • Title: Lecture: The Recovery of the Living Source of Speech
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    • relationship to external Nature was pre-eminently one of will, we
    • him from this or that fact in Nature, summoning him to defend
    • Read the descriptions I have given in my books of the nature of
    • man, while he stands right within the decaying processes of Nature,
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • whose nature a much more highly spiritual mode of knowledge is
    • conception of Nature. When men spoke in Greece of the Fauns and
    • nature of these beings, we can also follow the processes of
  • Title: Lecture I: Ancient Myths
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    • acquainted with the nature of that thinking which underlies the mode
    • mind the nature of the thinking employed in the myths, how deeply, or
    • of the Osiris-nature of such Gods as primarily give judgment after
    • Salt. Could man — this was known to the investigator of nature
    • has sunk down deep into the nature of man was a more living one in
    • younger process which has also entered deep down into human nature
    • see, even superficial ideas can indicate to us that certain nature
    • processes of nature. Mythology was therefore at the same time a sort
  • Title: Lecture II: Ancient Myths
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    • more inward-lying forces of human nature are connected with what come
    • with the macrocosm for what lay in his nature, in the deeper strata
  • Title: Lecture III: Ancient Myths
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    • pervading Nature, as later on man is related between birth and death
    • catastrophe that is to come — like a catastrophe of nature.
    • archetypal forces working in nature and in man. If the Egyptian was
    • nature all about him.
    • such a nature that perhaps it can only be related today in a most
    • but she did not know its nature, she knew nothing of the being of
    • were elemental spirits of nature, could receive it from nature
    • scientific nature — still it was of paper. And she now had two
    • the new humanity about the nature of the new humanity, in so far as
    • must not now be as if something arises through the forces of nature
    • connection with all that I have said about the actual nature of
  • Title: Lecture IV: Ancient Myths
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    • human nature which take their direction from other constellations
    • forces of his thorax he is sensitive to all that goes on in nature
    • thorax, as it were, what was the nature of the other. He felt how the
    • perceived the inner nature through a process that one experienced
    • cosmos and what is to be found there of the Gemini nature — on
    • the one hand to the Light-nature, on the other hand to the
    • Darkness nature; the Twins-nature, this is connected with the
    • connected with man's head-nature. So that Mars, who at the same time
    • head-nature. In the fourth post-Atlantean epoch, which begins in the
    • that estrangement from reality which today is the signature of the
    • nature-researchers and other learned men proclaim him today a great
  • Title: Lecture V: Ancient Myths
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    • through our nature, our physical forces. We have stated that in the
    • spirit nature. If today we wish to have a development of the soul and
    • spirit nature after our twenties, we must seek for this development
    • speak, our physical nature hands over nothing more, and through our
    • themselves from the spirit what is no longer given by nature. I
    • hand of its own freewill what nature no longer provides. We dare not
    • it is not true in respect of the full nature of man's life. Yet, we
    • are born; in fact, if we examine its true nature, it is old then and
    • ancient times nature itself brought it in its course, in modern times
    • the deepest needs of our age. For the nature of our age is such that
  • Title: Lecture VI: Ancient Myths
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    • for a right understanding of something of this nature. The point is,
    • itself shows this twofold nature: our head develops quickly, the rest
    • human being also of a twofold nature. One quickly acquires the
    • also ‘The Inner Nature of Man and Life between Death and
    • time: linked with it will be a complete transforming of the nature of
    • is all of such a nature that one only remembers what one has learnt,
    • day that it has a twofold nature, a head-nature and a heart-nature,
    • living experience, then man will know his twofold nature, he will
    • — and we understand that as soon as we look at the true nature
  • Title: Lecture VII: Ancient Myths
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    • just described. Thus we come into our bodily nature with what I have
    • physical out of the spirit, burying our spirit nature in the head, in
    • members of human nature enter into a real correspondence, when
    • patience to call on the rejuvenating forces in human nature. That is
    • human nature. For what is necessary for the present age does not lie
    • about nature is far more spiritual than what was formerly known. What
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • possesses a logical structure through his own nature. Thus we may say
    • were, on the other hand. permeated by the idea that Nature could be
    • other sphere, which contained a knowledge of Nature, to the extent in
    • Nature which existed up to that time, was an old traditional
    • this: their intellect was grappling with Nature, it was seeking
    • to gain a knowledge of Nature.
    • Nature? In order to grasp this, we should not follow preconceived
    • knowledge of Nature were fundamentally a continuation of what the
    • the modern conception of Nature has risen out of Scholasticism,
    • this modern science of Nature, are, however, the very offspring of
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • been gained in regard to a knowledge of Nature, and nothing had been
    • knowledge of Nature. Something has thus arisen, which acquires a
    • for he had a poetical nature, an artistic nature and had published
    • nature existing within his sentient and volitive parts; he grows
    • outside, or through which we learn to know the laws of Nature and to
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • that in order really to know something about the nature of man, quite
    • of appeal to what lives in Nature, saying something more enduring and
    • convey. Goethe appeals to the revelations of Nature rather than to
    • of Nature.
    • into a closer union with Nature, in whose arms he first of all seeks
    • Nature herself proceeds, and of which I am on the track.” —
    • environment enfilled with ideas much closer to Nature than those
    • Nature flashes up within him.
    • until we realise the fundamental nature of the change that had
    • the attitude of the Greeks to Nature, to the World, to Man.
    • study of external Nature since about the middle of the fifteenth
    • The Greek did not enter into what we call ‘inorganic Nature
    • in the way we do to-day. The very nature of his soul made this
    • unceasingly in the life of Nature. Their attention was turned not to
    • Greeks and our own, the nature of the human soul before, say, the
    • earlier times the life of soul was of a nature of which certain men,
    • of the sound, or the nature of the sound, but the rhythm,
    • Nature something higher than he can perceive through the medium of
    • the nature of an entirely different life of soul in an age when
    • filled with Imaginative instinct, prone by its very nature to
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • universe of space and the nature of the spatial universe itself.
    • into human nature which had survived from ancient clairvoyant
    • sleep, but there he only arrives at pictures of nature other than
    • human nature. These pictures, if they are regarded as Bacon regarded
    • the external aspect of human nature before us. If they are inwardly
    • real knowledge of nature. Thus Bacon too, at the turn of the
    • to him was the vista of the outer world, of outer nature, of that
    • When man to-day speaks of himself, of his soul-nature, he gives voice
    • concrete reality. Outer nature lay there perceptible to the senses,
    • comprehensible to human reason. In this outer nature man learnt to
    • man from what he had been able to observe in nature. That is to say,
    • be outside man and in seeking thus to understand human nature by way
    • reflections of processes in outer nature. At the time of Bacon there
    • spirit-and-soul penetrates into the bodily nature, and traditions
    • study the bodily nature of man, we have to do with processes
    • nature but at the same time he tastes them, so that a
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • whereby he can act upon and transform external nature.”
    • human nature actually takes shape are nowhere contained in what man
    • He will pulsate, as it were, through the manifestations of nature;
    • to understand matters of a super-sensible nature.
    • of this nature must be understood. ... For in wrestling to acquire
    • happiness or have something in the nature of a new religion! This
    • kingdoms of nature, is behind the ego that is an image only. We must
  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • the nature of the ancient Mysteries knows that within these
    • a knowledge of the spiritual nature of the world. A pictorial
    • followed by the third stage, that of the revelation of the nature of
    • fulfill its real nature when it feels itself as the kernel of the
    • nature of the anthroposophical spirituality, must live and move in it
    • understand it grasp its essential nature and do not think that it is
    • feet. For everything of the nature of cult and ritual is finally
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • Concerning the Origin and Nature of the Finnish Nation
    • ORIGIN AND NATURE OF THE FINNISH NATION.
    • threefold nature and in which the three members of the soul appear
    • “threefold-ness”, and so that this threefold nature of
    • contains a clear consciousness of the soul’s threefold nature.
    • the Finnish nation and inspire the threefold nature of the soul.
    • out of the various elements of Nature. In “Kalevala”,
    • this Being, forged, as it were, out of all the atoms of Nature, the
    • its own nature. If we study the Finnish nation, we shall find that it
    • obliterates the consciousness of the soul’s threefold nature.
    • nature, striving after the unity of the Ego. At this still primitive
    • human being his Ego-nature.
    • the Ego-nature rays into a nation such as the old Finnish nation,
    • something more spiritual than the Ego-nature and more strongly
    • nature, temperament, character and soul, is related with everything
    • spiritual being, so that man’s earthly nature may obtain
    • [of] the spirituality of Nature in such a way that the sentient soul,
    • from out Nature by a force resembling Wainamoinen; it streams towards
    • me like a being of Nature and endows me with the force of the
    • Nature, almost through a kind of neck, if a being that has, as it
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  • Title: Lecture: Perceiving and Remembering
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    • light-essence; pray Him to restrain the opposing Powers of Ahrimanic nature,
    • teaching than through their whole nature, imbue the children's souls with
  • Title: Perception of the Nature of Thought
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    • Perception of the Nature of Thought
    • of the Nature of Thought
    • namely, the first rudiments of our physical bodily nature. What we
    • we seek therefore for forces having something of the nature-forces of
    • nature contains in the first place in the main no forces which
    • sheath of the maternal body was the whole nature during the Old Moon
    • in so far as they have a sheath-nature, but whole types of natural
    • line is really the hidden part of human nature. If we wish to study
    • Entelechy, what he gives as the members of the human soul nature
    • develops thought of such a nature that one can grasp it in merely
    • nature, in soul-life, but only the spirit that exists in the form of
    • about abstract being by means of logic, thoughts of nature, thoughts
    • nature.
  • Title: Lecture: The Spiritual Individualities of the Planets
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    • physical nature is only the external, the most external, revelation
    • outer and its inner nature, the Moon in our universe presents itself
    • peoples of a remote past — to men whose nature was quite
    • different from human nature as it is today.
    • nature of animals; these forces also sustain the animal element in
    • man and are connected with his sexual nature in its physical aspect.
    • So the lower nature of man is a product of what radiates from the
    • The nature of Saturn is such that he receives many diverse impulses
    • some quality in human nature enables him to make a man loquacious, he
    • external universe, she would lose her virginal nature. She is deeply
    • not interested in things of a physical, material nature as such, but
    • Nor can we grasp anything essential about the nature of the Sun as
    • the nature of the Sun only when we know something of its nature of
  • Title: Lecture: The Elemental World and the Future of Mankind
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    • investigation of external nature and the development of technology.
    • more of the spiritual in all nature, but able to perceive it.
    • — in all the kingdoms of nature, in every star, in every
    • spirit-soul nature was able to experience on the waves of the
    • gain insight into that spiritual foundation of nature which external
    • earthen nature has as its foundation an elemental spirituality.
    • contained in everything of a solid earthy nature. The outstanding
    • is assumed to have slid down into deeper regions of human nature and
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • lectures I have given recently on the nature of
    • universe. If we ask: What is man in his true nature? — then
    • connection with the being of man, and with the kingdoms of Nature around him,
    • constitution adapted for existence upon the earth. By his very nature he was a
    • nature has become more spiritual, but with his spiritual faculties he thinks
    • millennium the bodily nature will be capable of development only until the 14th
    • understand the real nature and being of man. The mineral world is the only
    • grasp the real nature of plant or animal, and least of all that of the human
    • mineral nature of plant, animal and man. Materialists revel in such thoughts
    • nature, the crudely material nature in the minerals, plants and animals, nay
    • conclusion of my lectures on the nature of colours, when I said that the
    • real nature of colour go hand-in-hand with a perception of the world illumined
    • by Spiritual Science. We have seen how the nature of colour can be understood,
    • themselves with the nature of man's being. But in this way it is only possible
    • science as it is today is capable of grasping only the mineral nature, whether
    • really artistic conception of the world. For the world of Nature itself creates
    • as an artist. And until we realise that Nature is a world of creative art which
    • and are told that in this way they are acquiring knowledge of the nature of man
    • understood of the nature of man by such methods derives from an attitude of
    • when he really understands the nature of the concrete realities connected with
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • mirror reality, through the very nature of the Imaginations of the
    • art the Greeks proceeded by the same laws by which Nature herself
    • he could point to his own heart, and say: Now I understand the nature
    • something about the nature of the Sun. Thus through the heart we
    • learn to know the nature of the Sun; that is to say, we proceed from
    • of all men learnt to know the nature of the Sun and then they
    • understood the nature of the human heart. In the modern age we learn
    • light in his nature is born out of the darkness prevailing in him.
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • direct connection with Nature by life in cities and towns. And it is
    • procedure. Although it is understandable that weaker natures would
    • discover its real nature, they come out with a great deal of
    • men were not capable of studying Nature in a way that could have led
    • to an actual science of Nature; this has been done for the first time
    • freed themselves from the old way of observing Nature and now they
    • through knowledge of the laws of Nature, science has also succeeded
    • Nature. (This word, ‘unprecedented’, is very popular.)
    • know the laws of Nature and are able, with the aid of these laws, to
    • Nature and upon life. So they fill modern life with products of the
    • science and the mastery of Nature and her forces are therefore
    • Nature, but also the meaning they receive when the Cosmos is viewed
    • in its totality — in its manifestation as Nature and in its
    • Nature's coherence. Quarries are broken up and the stones carried
    • destruction, the demolition, of Nature as a coherent whole. At the
    • second stage, what has thus been extracted from Nature and shattered
    • know that when Nature is demolished — the mineral world first
    • Nature. We shall be less concerned with this point to-day. The
    • important thing is that we drive out of Nature the elemental spirits,
    • coherence of Nature is maintained. Elemental spiritual beings are
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  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • consciousness of man's true nature. Things were not always as
    • were, so to speak, far more similar to the plant nature, whereas the
    • true nature of the Archangel cannot come to us if we only move in
  • Title: Lecture: The Coming Experience of Christ
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    • saw that none of these has anything to say about the real nature of
    • man is modified; the extent to which the animal nature of man differs
    • science, the more we learn of nature, the less we understand of
    • what his real nature is. While on the one hand we have more and more
    • inability of science to give man any light upon his own nature.
    • nature as man, and to fashion the social structure in such a way that
    • this human nature will thrive in it, and when, instead we try to
    • nature. He will have to say to himself: “It is true that I
    • into states of consciousness which are really of such a nature that
    • being growing in his inner nature beyond what he can be as earthly
    • nature as a cosmic being? All that I can establish on earth, all that
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • sounds and so on. We seek for laws of nature prevailing in the
    • kingdoms of nature, the men of those times beheld spirit and soul. They
    • We little understand the nature of man, especially
    • weather, were dream-creations woven into nature by fantasy. This was by no
    • surrounding nature. He felt the elements of nature within himself. Today
    • this feeling of being at one with nature is lost. In its place man has
    • exercises were good and suitable for the nature of humanity in ancient times;
    • world surrounded by nature. He felt carried back in memory to the time
    • soul, immersed in the phenomena of nature, partakes of every secret, steeping
    • nature. Meditation today is to begin always with an experience in thought,
    • ancient times in the nature of memory, whereas at the present time a
    • his spirit-soul nature drew out of his organism.
    • the soul-spiritual from the bodily nature. The first discovery, when such
    • is of an objective nature, and it is as if one had to fight one's way
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • the nature of the event that befell him at
    • knowledge of the nature of the super-sensible world, and entirely fails to
    • spiritual nature such as Herman Grimm must needs think of the
  • Title: Lecture: The Universe
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    • nature.
    • secondary nature. Man's primary occupations are:
    • nature. For a goat with a fish tail does not exist. But
    • complicated and modified, they placed man into nature. And
  • Title: Lecture: The Templars
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    • varied impulses of a positive and negative nature are introduced into the
    • intercourse and communion between soul and soul of such a nature that the one
    • of our human nature we have carried in us since the Saturn time, the Sun time
  • Title: The Year as a Symbol of the Great Cosmic Year
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    • night our lower nature wakes, while with our higher nature we sleep,
    • while it is outwardly unfolding its physical nature — it is
    • What is the nature of the mineral consciousness of the
    • nature of this mineral consciousness, this consciousness of the great
  • Title: On the Duty of Clear, Sound Thinking
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    • nature and the world. Therefore he says: In the firm hope that the
    • authority on man and nature:
    • nature and on man; words to which Faust replies, — for it is
    • the great authority on nature and on man.)
    • nature.’
    • ourselves to consider without prejudice the method and nature of
    • nature without the opposition that would arise if at least it were
  • Title: Lecture: Evil and the Power of Thought
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    • intrinsic nature — in the secret orders and secret societies of
    • nature is based: upon being able to throw back matter into chaos, to
    • your inner nature, below the powers of memory, you bear within you
    • to the investigation of external nature we shall not be able to
  • Title: Lecture: The Seeds of Future Worlds
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    • call the laws of nature. But with ordinary consciousness we never get
    • with thought, for the laws of nature can be apprehended in
    • up the laws of nature I am bound eventually to apply them to the
    • some creature of nature. Then out of this being of nature, that is
    • external nature, we only built up abstract laws. We come, in other
    • recognise in man only the laws of nature. But in this centre of
    • destruction of which I have been speaking the laws of nature are
    • Within man matter is annihilated, and so are all the laws of nature.
    • Material life, together with all the laws of nature, is thrown back
    • into chaos; and out of the chaos a new nature is able to arise,
    • us of external nature. We can compare it only with a communication
    • setting and the rising world. We must feel how there is in nature a
    • perpetual dying. Nature wears, so to speak, a deathlike hue. But over
    • against this there is also in nature a continual glow of new
    • hue visible to the senses; yet if we open our hearts to nature, it
    • into nature and see the colours, all the colours of the spectrum, from
    • nature, we are looking in a certain sense at the spread-out colours
    • nature, only what is “setting” and passing away. In
    • the cosmos: the moon-nature directed towards pulverising and
    • scattering, and the quickening, life-giving nature of the sun.
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Christ spoke after the Resurrection. What was the nature of the
    • understand this, we must think of the nature of the human soul as
    • an ending. At most they enquired about the nature of the change
    • the bodily nature, then Ahriman must begin to abandon hope. Once
    • the nature of death. The Gods had perforce to send a Divine Being
    • might learn the nature of death. The deed which the Gods were
  • Title: Lecture: Realism and Nominalism
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    • A Living Knowledge of Nature, the Fall of the Intellect into
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • in Nature; the last trace of this was lost with scholastic Realism.
    • which men still had an insight into the true nature of such things through
    • Nature was characterized in such a way that people said — the
    • divine creative Father-principle lives in Nature, and Christ is the
    • still looks at Nature spiritually (for he brings the spirit with him
    • at birth) can only find the Father-principle in Nature. But since the
    • instead to grasp this Son in his own nature, then we must not
    • remain such as you were through birth, and see Nature merely through
    • your eyes and your other senses and then consider Nature with your
    • observing what we ought to see in Nature. But we find the Christ,
    • of man on earth. When Anthroposophy studies Nature it calls the
  • Title: Lecture: Fundamentals of the Science of Initiation
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    • ideas pertaining to the knowledge of Nature, and explaining this or
    • that thing in Nature, we also speak of ethical ideas, ethical ideals.
    • of these two streams: on the one hand, the knowledge of Nature, and
    • one hand, by the knowledge of Nature, and on the other hand, by
    • that he has to say about natural science, or the knowledge of Nature.
    • Nature?
    • contained both a knowledge of Nature, and an ethical knowledge. This
    • instance, of such a kind that men could read the laws of Nature in
    • their knowledge of Nature. Their spiritual wisdom also contained
    • were by Nature a prosaic, matter-of-fact nation — even denied
    • choose between the evidence of the senses in Nature and Aristotle's
    • Nature!” This is not an anecdote, but a true occurrence. After
    • knowledge of Nature.
    • If the knowledge of Nature
    • be able to produce moral impulses out of its own nature. A new
    • knowledge of Nature. This super-sensible knowledge will then contain
    • knowledge of Nature, a cosmic knowledge, an anthropogenesis and
    • admit that we obtain on the one hand, a knowledge of Nature, and on
    • the other hand, super-sensible knowledge. This knowledge of Nature is,
    • give themselves up wholly to the external knowledge of Nature,
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  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • himself, in his own deepest nature, akin to the sun and moon
    • nature, that is, to all intents and purposes,
    • to nurse the instincts of altruism in human nature. And yet,
    • nature, and no possibility, for the moment, of realising it
    • paths, yet it lies in the Anglo-American nature to seek for
  • Title: Lecture: Brunetto Latini
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    • before us only that which belongs to the outermost nature of
    • Latini now beheld the laws and principles of Nature's working
    • in the forms of Imagination. All Nature's laws — the
    • living and creative essence of Nature herself — came
    • abstractly of the Laws of Nature; they would on no account
    • totality of Nature's laws. Brunetto Latini, however, saw it
    • Nature, like a Word that held sway throughout this Nature,
    • manifold Nature-spirits, and Beings who belong to the
    • Nature. Initiates of old describe her living and creative
    • Nature — as the counsellor of nous, of the
  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • nature, the other earthly. The cosmic nature works in such a
    • ways, determine the nature of the face and of the back of the
    • conditioned. We have therefore a cosmic nature influenced by
    • the earthly and an earthly nature cosmically influenced. Were
    • a conditioning effect upon him. Imagine man's earthly nature
    • nature within us but it works in us. As a basic influence it
    • nature of man's task on Earth unless we perceive the
    • his limb-system only the earthly nature developed through his
    • art. Then in art there will not be merely external nature as
  • Title: Lecture: Hygiene - a Social Problem
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    • the purely intellectualistic nature of the different conceptions is
    • “profession,” the inner nature of which he is not able to
    • undemocratic nature of this “trust in authority”
    • pass muster with those who really know the nature of materialism and
    • bodily nature and his nature of soul and Spirit, between physical
    • abstract tittle-tattle about a soul independent of the bodily nature
    • material processes is infinite, both outside in Nature and within the
    • science is bound, by its very nature, to speak. If as men and women
    • whole being of man. Such illumination is cast on the nature of
    • the influence of some disease, all that Nature reveals to us in the
    • relate his organisation to the various substances of Nature
    • nature, Spiritual Science is able to work upon and develop what is
    • thought to be of a physical nature and are to be found within the
    • nature — I refer to the domain of education. Without a
    • that by its very nature Spiritual Science has a living, vital
    • “spiritual” or “psychical” nature, because,
    • profession, and the laity who understand the nature of the
  • Title: Lecture: Speech and Song
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    • The Inner Nature of Music and the Experience of Tone: Lecture IV.
    • gait and posture. This faculty is only incorporated in man's nature
    • have in speech something essential to our nature here on earth. And
    • him in external nature — is an image of the spiritual. Now when
    • his whole nature — body, soul and spirit — not only
    • their pure, original nature; eleven are quite distinct, only the
    • soul provides the vowel nature. Thus when you embody in speech the
    • through its consonantal nature shapes and forms the vowel
    • nature of the rhythmic breathing process. The poet of to-day still
    • vowel nature — the soul — strikes its chords.
    • we find in it everywhere the longing for the vowel nature, that is to
    • soul-nature, manifesting itself through the vowels, strikes upon the
    • consonantal nature, which is plastically shaped and formed in
    • moulded outwardly by the nature of the consonants, the sound is
    • soul-nature. Behind Aries maybe, is Saturn, a vowel element of soul.
    • sound dwells on earth in the element of air, so it is with the nature
    • man speaks, he makes use of his whole body. The consonant nature
    • liberate the consonant nature that permeates the human being for so
    • instrument in song — if we take the vowel nature out of the
    • Consonant-nature out of the human being, and there arises Form, which
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  • Title: Lecture: Concerning Electricity
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und
    • that time to imagine, at least abstractly, the spiritual in Nature.
    • spheres of Nature. So long as man remained within the light, within
    • of Nature.
    • forces of Nature, he would be looked upon as a complete fool! But if
    • power of vision, you will realize that electricity in Nature is not
    • merely a current but that electricity in Nature is, at the same time,
    • at the same time the moral element in Nature. Modern physicists have
    • sure, moral impulses, impulses of Nature, but these impulses are
    • true conception of evil in the order of Nature, if we do not realize
    • but when we electrify matter, Nature is conceived as something evil.
    • explanation of Nature set out along a path that really unites it with
    • we listen to a modern physicist blandly explaining that Nature
    • consists of electrons, we merely listen to him explaining that Nature
    • Nature in this form, we raise Evil to the rank of the ruling
    • that the electric element in Nature is endowed with morality in the
    • of Nature, so that, later on, they take on real shape, become a real
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  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • understand, in a true and profound way, the nature of the Christ
    • passed from the nature of angel to the “Son nature”; he
    • shown as a child, whereas the deep- natured mystics looked for the
    • human nature, but we do not yet posses the Luciferic element. In
    • be innkeepers. The innkeeper nature is widespread in the world today;
    • “I perceive something of a spiritual nature.), there will
    • distinguish between the nature of an innkeeper and a shepherd; after
    • least in a small way, the innkeeper's nature within ourselves,
    • of their nature that is not derived from earthly experience — if
    • the world — those who have kept their shepherd nature — will
    • distinguish the innkeeper's nature from that of the shepherd,
    • nature is today.
  • Title: Lecture: On the Dimensions of Space
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    • understanding when we speak of the physical bodily nature of man on
    • the soul-and-spirit works upon the bodily nature. But in the first
    • in our senses — i.e., in the bodily nature — are also processes
    • consider the nature of the will. To begin with, straightforward
    • experiences which every man can have in his own nature, and from
    • the other — our human nature, body and soul together, would not
    • perceive the peculiar nature of his world of Feeling.
    • inner nature and essence. An idea that remains at rest will not
    • spatial ideas — however diluted — of the soul's nature. But
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • of a spiritual nature, which are similar to those thought-forces in
    • nature. By the term “Nature” I am now including
    • colours of nature, and so on. (I have drawn an eye as a symbol of all
    • never remains the same for a moment. The present is of such a nature
    • nature? The present is similar to a dream, except for the fact that
    • quite impossible. If thoughts, — and the laws of Nature must
  • Title: Vortrage: Denken, Fühlen, Wollen - Das Muspilhgedicht
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    • verrichten in bezug auf alles, was Naturerscheinungen sind, denn die
  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • enquire into the essential nature of our will and intent. In
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • tremendous advances made as the laws of nature have been
    • provided by nature, even if they do have the same
    • these different aspects of human nature belong to entirely
    • of the secrets of human nature. We say, then, that when we
    • an effort. They want to take human nature as it presents
    • beyond time, and that human nature cannot be explained if we
    • deepen insight into nature in its spiritual aspect to a point
    • where deeper knowledge of the laws of nature also discovers
    • scheme which lies behind the world of nature if one is to
    • find the spirit in nature. Then one will also find the
    • only give you the surface of nature and the surface of social
    • life. Johann Valentin Andreae looked deep down to find nature
    • reality — there you have a peep-hole on nature on the
    • at some of the laws of nature at a surface level and will
    • left to nature. In the past, human beings naturally remained
    • an inner quest to look for the elements nature is unable to
    • of tradition but only what comes by nature, without undue
  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • the particular nature of their life of instincts and drives,
    • physical nature makes sure this corruption does not go too
    • imposed by physical nature; they cannot get very far with
    • their instincts and have to obey the laws of nature. When we
    • physical nature, nor by social and traditional prejudices. We
    • evening that the sun had just come up, nature would soon
    • nature come to the fore. The potential dangers must be
    • true nature of the interest that formerly made them travel
    • Then the world will realize the infamous nature of the things
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • nature which are hidden from the sight of weak humanity
    • essential nature of these elemental spirits of birth and
    • their physical nature and their souls could make their bodies
    • depending on their inner nature. Please call this to mind again.
    • with inner nature, certain elemental spirits were serving the
    • have any illusions concerning the radical nature of this.
    • industry and commerce. But by its very nature such a
  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • The nature of the human constitution was totally different in
    • insight into the world of the spirit. The changing nature of
    • become substantial. And human nature has become more inward.
    • inner nature; they do not gain the power to know themselves;
    • even properly understand human nature. Think of the seemingly
    • right. Knowledge of human nature at the time of St Augustine
    • want to be inspired by anything of a spiritual nature. This
    • expression in our physical nature, this will inevitably take
    • nature, for philistines always like to stick to the norm.
    • regard to the individual nature of others. Individuals differ
    • about the true nature of things, they are sliding more and
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • today, we must consider something of the nature of the human
    • thoughts unless we first consider the true nature of the
    • you, but do not be frightened by the grotesque nature of this
    • all, if it really was not in your nature to get up and you
    • would only get up on reflection, against your nature, out of
    • be purely elemental by nature. In the head, everything would
    • cosmic hierarchies. If you visualize the essential nature of
    • idea of the true nature of the human being. Apart from the
    • nature. This image of the gods has been debased in human
    • become their lower nature. Please, do not forget that this is
    • an important secret of human nature. Our lower nature, which
    • our higher nature. This is the contradictory element in human
    • nature. Rightly understood, it will solve countless riddles
    • constantly emerging from the cosmos into his lower nature.
    • the lower nature and used in the past, symbols that today are
    • nature of man.
    • fact, is the luciferic element in our higher nature. Thus
    • past. Even the nature of clairvoyance is such that the
    • nature of human beings here on earth and also to that of the
    • essential nature still extended into it. People were aware of
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  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • quality of his true nature, quite independent of our own
    • the innermost nature of the materialistic human beings of the
    • knew full well the nature of this ahrimanic spirit. To some
    • today and closely bound up with human nature. As I have
    • the world must come to see the true nature of the spirit in
    • nature had this quality: Innocents who were utterly convinced
    • nature should come up, its origins are not in the divine
    • element which can be perceived in human nature.
    • know human nature and the different ways in which it comes to
  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • without reality. We have to come to the true nature of things
    • what we intend to create on this hill. The nature of the
    • we are going to show the true nature of the completely
    • be presented in accord with their true nature. The State
  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • enquire into the nature of the ahrimanic powers which entered
    • laws of nature. Anyone who does not accept them is called an
    • the anthroposophical movement on the destiny and true nature
  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • great perspectives of a social nature, which went far beyond
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • these considerations that human soul nature will essentially
    • said that human soul nature will become more inward we must
    • down into the hidden depths of human nature. And then the
    • people we see do not show their true nature in what we see on
    • They are etheric and spiritual by nature and have a real,
    • future. To teach children abstract notions of nature and the
    • laws of nature which people need to know will become an
    • laws of nature and able to establish harmony between what was
    • given to them in a living, vital form and the laws of nature.
    • abstract laws of nature. These are a few thoughts I wanted to
    • Germanic human nature presents itself in a very profound way
  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • relationship as the signature for the way affairs were
    • nature taken back into the spiritual world. Humanity must
    • only part of my essential nature is united with the earth,
    • and rebirth with the whole of my essential nature.’ A
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • question must arise as to the actual nature of the battle
  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • nature of it all is such that if one does not want to be
    • complex nature of these things, which can only be discovered
    • people must be introduced to the life of nature when still
    • whose approach to nature is entirely superficial. These would
  • Title: Lecture: Fall and Redemption
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • sinless, incapable of sinning, like a mere creature of nature, he now
    • outer physical nature with it. Through mere intellect one can
    • concepts that they formed for themselves about nature, so that the
    • anything of a divine spiritual nature. Man's consciousness of sin had
    • nature, then we will also find the human being again.
    • speaks of the limits of our ability to know nature. I indicated how
    • sought in utter simplicity. Such naive natures — and they also
    • regard themselves as naive natures — are often the most proud
    • limits, in fact, to what we can know about nature, and that we cannot
    • unrespectable size. For, it simply lies in human nature for pride to
    • that intelligence holds sway in nature. And if you really study
    • nature, you can find this intelligence holding sway everywhere. And
    • nature, and secondly, it is only like a little bit of water that one
    • from nature. Intelligence is everywhere in nature; everything,
    • to truly keep our eye on the facts of nature. But facts are left out
    • nature, the Anthroposophical Society has thoroughly worked its
    • for Religious Renewal, when it follows its essential nature,
  • Title: Lecture: Man's Fall and Redemption
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • limitations of our knowledge of Nature, really arises from the view
    • quite clearly the nature of the consciousness of our
    • the outer kingdoms of Nature, and to grasp human life with the methods
    • of thinking gained through the usual way of looking at Nature. To-day
    • observes Nature and thinks, is an unprejudiced conception. All kinds of
    • the observation of the outer phenomena of Nature. The process of
    • that a modern man's thoughts on Nature are really corpses, all our thoughts
    • on the kingdoms of Nature are dead thoughts. The life of these
    • thoughts that we form to-day on the kingdoms of Nature and on the
    • dead only as long as we apply it to Nature outside: as soon as we
    • speak of a lifeless thinking. Were they to speak of the true nature
    • something of the true nature of thinking only if he really advances
    • Darwinism arose in 1858, with its exterior theories on Nature's
    • from all the kingdoms of Nature, as the result of a habit of thinking
    • pre-earthly life, and a science of Nature arose which considered man
    • those who still possessed some feeling for the true nature of man were
    • farewell to the Bible and turns to Nature — consisted in this,
    • that man might approach a knowledge of Nature under the sign of man's
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • manner; — no longer as normal forces of human nature
    • nature.
    • in human nature. To-day (I am not merely referring to
    • human nature. I refer to the following fact. The thoughts
    • environment to-day. For by their nature, such thoughts and
    • however, meet in human nature; they fertilise one another in
    • human nature, and lead to Ahrimanic formations in our time,
    • special logos — all that arises from human nature into
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • own inner nature, and moreover, out of a comparatively lower
    • part of his nature. Man is exceedingly proud of his brain,
    • research into Nature. Goethe comes hack to this point again
    • according to their own nature, as pure phenomena; he wanted
    • recognise the latter in their virgin nature; It is none other
    • the intellect from mingling with the outer sensual nature, to
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • sending the saps and fluids throughout man's nature, were
    • twofold nature; and this was well known to those Wise Men of
    • Star-Mysteries, or Easter Mysteries. Man is a twofold nature:
    • nature. With our head we go quicker than with the rest of our
    • Nature and History and Politics and Economics. But you can
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • Greece life consisted in a childlike joy over the nature of
    • nature. But these gods vanished from their sight. The Orientals
  • Title: Lecture: Man and Cosmos
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    • Knowledge of Nature, the Fall of the Intellect into Sin, the Spiritual
    • Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • A Living Knowledge of Nature, the Fall of the
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • members of human nature interpenetrate in a way which cannot at
    • pertaining to the inner nature of minerals, which works its way
    • nature is also connected with the metals in the earth. In
    • human nature, in every detail connected with it, we shall
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • — the higher beings of the kingdoms of Nature: plants,
    • external Nature as an illusion, history began to lose its meaning
    • Nature may be
    • Nature, particularly in Goethe's meaning, if we give up
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • being disturbed by the fact that in approaching Nature with his
    • lifeless thoughts, Nature itself, with its living changing
    • mere existence. From the manifold impressions of Nature filling
    • his spirituality from every single creature in Nature. As already
    • Nature becomes an inwardly living comprehension. But there can be
    • defamation. The nature of such an opposition shows how well the
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • in his inner being within his earthly nature. Spiritual Science makes
    • man-nature which Adam acquired after the fall. The tree of knowledge
    • learnt to recognise as the principles of human nature? Now we all
    • know that the highest member of human nature is the Ego. We learn to
    • nature. We ask a man we meet how old he is, and he gives as his age
    • Adam-nature, of which he left an imprint in the grave when he died in
    • his child-nature to him. This was no easy task, but in the very way
    • proceeded from some mysterious influence or anything of that nature;
    • forms, yet it lay in human nature to evolve this holy regard for the
    • child-nature, which is connected with what entered into the
    • the union with the child-nature, that pure and noble childlike
    • the nature of man that which allowed him to perceive the
    • development between birth and death, and can feel the child-nature in
    • age, he retained more than most people of the child-nature. There is
    • more of the child-nature in such men than in others. Men like these,
    • men who retain more of their child-nature, keep their youth and do
    • Christmas Mystery appeals to the child-nature within us. It points us
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • members we have come to know as the members of human nature? We know
    • to begin with that the highest member of human nature is the
    • bodily nature. When we meet a person we ask him, “How old are
    • on earth because of his Adam nature, you could say, of which he
    • human nature to develop this holy view toward the nature of the
    • like their bodily natures. Instead we must look at what they are now
    • nature that which permits the human being to look up into the
  • Title: Lecture: On the Nature of Butterflies
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    • The Functioning of Spirit in Nature and in Man - The Being of Bees,
    • The Functioning of Spirit in Nature and in Man –
    • NATURE OF BUTTERFLIES.
    • Nature — as a rule people do so rather without thinking —
    • the moment we begin to reflect about the things of Nature, so much
    • of spiritual activity to be found in Nature. Now today I am going to
    • moisture. Nature comes to the rescue. Such things do not always dawn on
    • human understanding. Nature indeed is far cleverer than man. The egg,
    • way to observe things in Nature. First, quite a significant idea is
    • connection between all things in outer Nature. The butterfly you see is
    • nature the caterpillar cannot thrive in just earth and water (in other
    • over the whole world of Nature, it would be light. It is only my body
    • from outside. The whole world of nature is responsible for the lion's
    • mixing and blending all the colours correctly. You see Nature is forever
    • tail. You can see this in Nature — this is a tadpole and that a
    • We have viewed the world as it is and have observed Nature! What does
    • the scientist do? Generally speaking he takes scant notice of Nature
    • taken out into the world of nature where it would be of little use, but
    • happens to the egg after he has dissected it. Nature no longer acts, but
    • — which in regard to Nature's activities are mere folly —
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  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • nature of human life is due. In describing certain human
    • discover in human nature what it is that really works in Karmic
    • and blood, from the hidden animal nature, and rising from the
  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • bodily nature between birth and the age of fourteen to
    • that which was there in the depths of her nature? Then, they
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • from below, just as the kingdoms of Nature descend from above.
    • something. An empty space cannot really be created; Nature has
  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • the various kingdoms of nature within it. This is the milieu in
    • sees nature sprouting and budding; he sees how the plants grow and
    • nature-beings who spend the winter there. Then, when spring comes,
    • the interweaving activities, the flow and ebb, of nature — only
    • nature unfolds, how the elemental spirits fly and whirl in a pattern
    • can enter into the life of nature only in the season of growth
    • fading and dying-off of nature when autumn begins.
    • waning of nature, just as we do in nature's growing time, we can do
    • away of nature in our own inner being. For if a man becomes more
    • sensitive to the secret workings of nature, and thus participates
    • actively in nature's germinating and fruiting, it follows that
    • this only in the form it takes in nature; if he were to come only to
    • a nature-consciousness concerning the secrets of autumn and winter,
    • to a nature-consciousness. On the contrary, he must then devote
    • himself to self-consciousness. In the time when external nature is
    • dying, he must oppose nature-consciousness with the force of
    • of Anthroposophy, a man enters thus into the enjoyment of nature, the
    • consciousness of nature, but then also awakes in himself an autumnal
    • overcoming of nature-consciousness by self-consciousness when autumn
    • Festival. If that is done, if nature-knowledge is true, spiritual
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  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • everything of a spiritual nature which it had allowed to stream out
    • Earth. It is then that the Earth unfolds its own nature in the
    • deepest sense; the nature that makes it truly Earth.
    • nature for the general activity of quicksilver, leading quite
    • seed-production is nature's cookery; it approaches the sulphur-process.
    • seed-nature is continually showering down on the Earth, so that from
    • the whole nature of the Earth signifies when we look at it not from
    • Earth-creature, because it had been ordained by nature, by the world,
    • great instinctive knowledge of nature and the spirit which
    • self-consciousness out of nature-consciousness, nothing will do but
    • bring before us everything that can work from nature into our souls
  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • wholly Earth, with a concentrated Earth-nature. In high summer
    • particular to hope for from the realm of outer nature, because they
    • they will be able to spread their dragon-nature through nature at
    • is near, a truly clairvoyant observer of nature can witness a
    • of these illusions. He consumes the nature-products which flourish in
    • outer nature these hopes are shattered, but the Ahrimanic beings long
    • beings, we find they are of etheric nature. And it is impossible for
    • They are of a purely astral nature. Through everything that
    • to permeate their astral nature with the etheric, and to call forth
    • that part of man, his etheric nature, which is not dependent on
    • nature of man, could carry on their own existence.
    • beings, on the other hand, could absorb the etheric nature of man,
    • Luciferic beings accomplished their work in freeing man from nature,
    • nature and of the etheric guise they threaten to assume
    • Nature-forces and the direction they strive to take in spring and on
    • healing forces that reside in everything of a salt-like nature.
    • products and beings of nature, we learn to recognise their
    • Nature-spirits there arises the higher life of the spirit, as this
  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • up with the being of Nature. From spring onwards into summer, Nature
    • man with his whole being is woven into this mood of Nature. We can
    • Nature-consciousness. During spring, if he has the perception and
    • over the being of Nature, and a kind of Nature-consciousness arises
    • in him. Then, since in autumn Nature dies away and thus bears death
    • time of Michaelmas — means for Nature, must experience in
    • Nature-consciousness, a strengthening of his self-consciousness must
    • occur. But in the glow of summer, just because a Nature-consciousness
    • with Nature, but, if he has the right feeling and perception for it,
    • objective spirituality comes towards him from out of Nature's
    • Nature. Only in outward appearance is Nature the sprouting, budding
    • kind of sleeping Nature-life is given form. But in this sleeping
    • Nature, if only man has the perception for it, the spiritual which
    • animates and weaves through everything in Nature is revealed.
    • it is that if we follow Nature in high
    • can be discerned. It is as though Nature wishes to present her
    • weaving of Nature. As to how Gabriel — to use the old name
    • impulses. For whereas we habitually look at the realms of Nature and
    • formed in the normal course of Nature.
    • healing nature, of the healing cosmos. In a similar way, at St.
  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • nature is different as soon as it enters a human being. No process
    • nature. A flame that burns externally is dead fire; that which
    • souls the midsummer working of Uriel through nature into man —
    • for his activity works into the forces of nature — we must
    • nature, have the effect of making us citizens of the cosmos. For they
    • our heads. Thus Uriel works in nature at midsummer, and during the
    • nature, but as a spiritual being. And just as we can follow the
    • the forces of nature in spring, as I have described. I had to show
    • working in the springtime forces of nature as Uriel does in
    • autumn when Raphael came again. Until then this nature-memory in the
    • course of nature; he is not excluded from the way the world
    • Archangel Beings who, in conjunction with the forces of nature,
    • permeate and animate the bodily nature, the soul and the spirit in
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • gravity of the particles of chalk, and things of that nature, and would
    • clairvoyance, we no longer grasp a part of human nature, but
    • our human nature of pythic or prophetic clairvoyance, and because of this
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • the gravity of the particles of chalk, and things of that nature,
    • part of human nature, we grasp the whole man. And fundamentally, it
    • thereby given some part of our human nature to pythic or prophetic
  • Title: St. Augustine
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    • mankind, and everything of a hindering nature In the
    • to the subjective nature of man, and generalise it over the
    • condition from which subjective nature in an older epoch, and
    • nature, there would be nothing born on the Earth, were it not
    • kingdoms of nature and man, is dependent on the activity of the
    • various kingdoms of nature. That is a deception, a Maya. It was
    • Nature, and whatever occurred in us would occur of necessity.
    • is the deceptive nature of our age to which all fantasy still
    • sensible phenomena of Nature super-sensible Spiritual beings
    • the external ordering of Nature. But we have no concepts by
    • means of which we can come behind this external Nature to
    • everything of a deeper nature, — all that could lead one
  • Title: Architectural Forms
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    • Out of Nature's inmost place,
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • help us to become more intimately conscious of the nature and
    • he was in nature from the Greek, and how still more different
    • have generated the Earth with its kingdoms of Nature, the Earth
    • nature of memory was connected with the setting up of signs and
    • experience of this nature is in reality a relic of the epoch of
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • contained in the three kingdoms of nature, he had around him
    • the mere objects and processes of Nature, but where the ancient
    • Oriental felt the whole of Nature penetrated with the elemental
    • soul-nature. Such was the knowledge the Oriental of old had,
    • processes of Nature in this way, in their connection with
    • Everything outside in the kingdoms of Nature was transformed in
    • through a special endowment of Nature, experienced also the
    • further degree of consciousness. Of what nature was this? The
    • the same indication as to the essential nature of the initiate
    • heaven and understand by that their own land, the Nature that
    • entered deeply into Nature, into all natural existence. But now
    • whole of Nature, in the form in which we see it to-day, could
    • trials, had been initiated into the view of Nature, which
    • outside in Nature, nor to death in man, could the Greek adapt
  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • following nature. He knows that with the process of
    • the substances of the external kingdoms of Nature.
    • soul-and-spirit nature from his physical and etheric nature, he
    • conceive of his physical-etheric nature. Until this is clearly
    • dual nature, — that he has on the one hand the
    • spirit-and-soul nature into which the Gods descend, and on the
    • something of an insight into the nature of immortality did
    • evidence of the duality in man's nature. The one —
    • the descent of the Ego into the physical and etheric nature in
    • Everything of a spiritual or cultural nature that men received
    • everything that is of a plant-like nature. At first it was in
    • nature was communicated to them in the Mystery of Ephesus under
  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • us first form an idea of the nature of such an initiation, that
    • new knowledge. First of all, the real nature of human
    • of the Nature Spirits, and above, the presence of the Angels,
    • Nature that still contain the manifestations of the elemental
    • described — the entry of the Nature-elemental kingdoms,
    • of the Spiritual into the Physical in Nature, — were
  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • following nature.
    • these Mysteries — the Spirit of Nature was actually
    • the whole of Nature. Here we have something in the relation of
    • man to Nature, that was still living and present in the time
    • of Nature. This connection they perceived in the following way.
    • of the elementary spirits in Nature, and the working of the
    • of our nature, through the air that gives rise to the breathing
    • secrete, as it were, inwardly something plant-like in nature,
    • them their woody nature; the tree-nature in the world of plants
    • comes from the Earth. But the whole plant-nature as such has
    • relationship with everything of a plant-nature.
    • is connected with it. It was a sublime conception of Nature
    • conception of Nature and of Spirit in Nature. Later there were
    • of Nature and of Spirit in Nature. The Greek Mysteries are
    • That is the important change in the nature of the Mysteries
    • nature. The plant world, so it taught him, is yours; the Earth
    • adapted to the nature and character of the Greek. It was the
    • powers in specially gifted natures. The splendour and the
    • Knowledge of Nature in Asia, even as far as India. His early
    • Knowledge of Nature that he had received from Aristotle,
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • into which only the highest part of our nature can find
    • beholding them in the several kingdoms of Nature. He was able,
    • point is that we should recognise for each period the nature of
    • observation of Nature, on an investigation of Nature with the
    • realm of Nature to tradition, written or oral, in the realm of
    • Alexander, the Nature knowledge of Aristotle was carried over
    • into Asia; a pure knowledge of Nature was spread abroad. Not in
    • brought it about that a true understanding of Nature was
    • parts that this knowledge of Nature and insight into the Being
    • of Nature were brought, by means of the expeditions of
    • nature of the changes in the human being himself in the
    • Nature knowledge carried over into Asia by the expeditions of
    • Nature that persisted so remarkably among simple country folk,
  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • human being with the deeper impulses and forces of Nature, or
    • rather of the Spirit that is in Nature. To-day, when we speak
    • real substance of man's nature to these material abstractions
    • similarly, if we would understand the nature and being of man,
    • working in all the kingdoms of Nature work in the human being;
    • kingdoms of Nature. In modern times however there is no longer
    • or less degree, and instinctively gifted natures were able
    • the human being to the Nature that he finds around him.
    • human being and those that are found in Nature. When we set out
    • to consider the various substances in man's physical nature,
    • Nature but are not at any rate quickly apparent in the human
    • inevitably from what they knew of the nature of man and of the
    • nature of the Universe. They knew that we can only come to a
    • whole of Nature, with all her impulses, with all the substances
    • when we meet with something outside in Nature that cannot be
    • thought a student of Nature of the 9th, 10th or 11th century.
    • occur to him to go any farther. The earlier student of Nature
    • student of Nature was fully aware of the very great importance
    • This was the kind of thought in which a student of Nature
    • entering deeply into the inner qualities of Nature, of
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  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • descriptions of Nature, of relationships that can be observed
    • in Nature on Earth, and led from these up to the spiritual
    • their whole nature and being into close connection with what is
    • God was applied to all beings of a super-sensible nature,
    • nature originated and by Whom he was launched into the stream
    • Nature and in her smallest manifestations, and Whom we discover
    • passed through the gate of Death, the earthly nature strives as
    • where you may be able to bring your own spiritual nature into
    • physical nature with soul and spirit. The hard bones, the
    • bring my soul nature, but only into the element of warmth.
    • possible for the human soul to link its own nature on to the
    • bade man know himself in his cosmic nature, know himself as a
  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • into and control the natural world and Nature itself. In
  • Title: Goethe, Comte and Bentham
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    • closely into the nature of man in the period between going to sleep
    • nature of sleep; we must remember that it is just in the sleeping
    • have external nature around him, but would immediately feel in
    • psychic nature, we can feel ourselves to be free persons.
    • into our psychic, Spiritual nature, inspiring it, therefore
    • Spirits of Time, pulsate in our nature, filling it with their
    • the world of external nature one phenomenon is linked on to
    • illegally, as we night say, absorb our Spiritual, Psychic nature.
    • bound up with external nature, together with the Beings of
    • not see directly but only dimly into the external, sensible nature.
    • external nature which he perceived with his senses. At that time he
    • phenomena of nature, and expressed this in his interpretation of
    • external nature. He had no Natural Science such as we have to-day,
    • but he considered the phenomena of nature as brought about by this
    • Nature. It is an important fact, that this change took place in the
    • the ordering of Nature which consists contains no ideals, which of
    • one can never think that through what goes on in Nature, any ideal,
    • a mere external Ordering of Nature. But with the consciousness
    • able to enter into Nature, into the ordering of natural phenomena.
    • For that reason the Ordering of Nature and his own ideals appear to
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  • Title: Whitsuntide in the Course of the Year
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    • in himself and in nature both what we call growth and what we
    • himself or in nature, he perceives building up —
    • inner Nature builds up.
    • be built up again by the unconscious forces of nature in our
    • destroys what mere nature creates in the human organism; and
    • something in nature. We cannot build a house if we do not go
    • nature, we build up into our artistic creations. Strictly
    • miniature and imperceptibly in manes physical nature. We
    • physical world without destroying nature, so we cannot become
    • of sharing in the life of the whole course of nature and that
    • disinclination to look at the whole of nature, the tendency
    • together with nature that they are able to feel the decaying
    • the mysterious laws of nature. Today there is no longer any
    • nature is witness to this We live with the Christ, and feel
    • of dying Nature: IN CHRISTO MORIMUR, But by going forward
  • Title: Meditation and Concentration
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    • results from spiritual science if the soul and spirit-nature
    • this part of the spirit-soul nature of man which is, or can
    • attained by raising the spirit-soul nature of the organ of
    • clairvoyance with reference to their intuitive nature.
    • tinge of colour to the shadowy nature of his experiences. And
    • physical nature; for spirit lies at the basis of everything
    • digest correctly, you live with your spiritual-psychic nature
    • way the spiritual nature standing behind human processes. But
    • spiritual beings, beings who merely express the nature of
  • Title: Karma of Vocation: Lecture I
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    • to the very nature of our modern culture. It may be asked how
    • sharing directly in everything that connects human nature with
    • individuality of the innate endowments and nature of Goethe.
    • living out of his own nature, free of everything that binds a
    • whether or not the servant sensed something of Goethe's nature,
    • similar nature was discussed. It cannot really be said that
    • was to investigate how various laws of nature conform to one
    • all the kingdoms of nature up to God. He then did this in a
    • grasped everything that was then known of the facts of nature
    • Herder to all that belongs to the life of nature and history,
    • had been passed on to him as the laws of nature while he was
    • by man, and into the relation between human nature and
    • universal nature. Earlier in Frankfurt he had become acquainted
    • what his own nature really was. Goethe's way of being
    • peculiar nature. When we read this autobiography, we see how,
    • result was that, for the most deeply endowed natures, a
    • of nature, the peaceful life of animals and plants.
    • between nature and human life. Letters written to beloved
    • return to nature in genuine Rousseau fashion. Raw chestnuts —
    • really a philosopher of nature who is quite familiar with its
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  • Title: Karma of Vocation: Lecture II
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    • nature and has always behind his artistic fantasy the
    • stand to make of them an altar to the great God of Nature? He
    • to the great God of Nature. How impressive and beautiful is
    • in the phenomena of nature even in this boy of six or seven!
    • observe a remarkable harmony between his nature and
    • from this. There comes about in Goethe's complex nature a
    • a rebellion against what was in his environment. His nature,
    • functioning of his nature. I told you that he took the
    • has formed forcefully out of his own nature; Karl Moor is an
    • inner nature and the external world. Just as he does not alter
    • nature.
    • had wrenched his inner nature out of the corporeal connection,
    • reveals to us in a real sense that nature and the work of the
    • nature of man of day and night in the cosmos. It is natural, of
    • entirely different mood in spite of the fact that his nature
    • view of nature — I may say since 1879-80, and intensively
    • conception of nature, which contemporary scientists and
    • perfect in his views of nature in this incarnation. Many things
    • that are implicit in his view of nature have not yet even been
    • of nature something that points toward remote horizons. It is, however,
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  • Title: Karma of Vocation: Lecture III
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    • significant out of their inner nature, as he did especially
    • nature. As I expressed it yesterday, he is put on a sort of
    • a personality as Goethe's, the lower nature, which we generally
    • the whole story. Their inner nature is something quite
    • did not know what their inner natures were going through as
  • Title: Karma of Vocation: Lecture IV
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    • else. Man's inner nature must obviously acquire the color of
    • conclusion from what has been said since the nature of the
    • excluded that has no relation to human nature, and by this it
    • requirements of human nature. They would increasingly disregard
  • Title: Karma of Vocation: Lecture V
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    • properly investigate what really works in man's nature in the
  • Title: Karma of Vocation: Lecture VI
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    • correctly put himself into the nature of those phenomena that
    • Vischer was as true a Swabian by nature as might be found in
    • have to characterize in a loving way the nature of the school
  • Title: Karma of Vocation: Lecture VII
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    • taking on the nature of China. As you can deduce from the
    • in the subconscious parts of her nature, would be politically
    • nature, confirms what Mill and Herzen already had sensed. He is
    • life. Ku Hung Ming represents the Chinese nature, the life of
    • brilliant from the standpoint of the Chinese nature, but is it
  • Title: Karma of Vocation: Lecture VIII
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    • life. This means that we must learn to compare the nature of
    • have begun to think of how it may be possible to assist nature
    • nature. I did not have such a stock to live on. No pious
  • Title: Karma of Vocation: Lecture IX
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    • expressed confession but the inclination of the feeling nature
    • egoism is of a social nature.
    • nature. Human beings do stand at least in a sort of
    • on the physical plane, when it is of such a nature as to
    • to rise above the egoistic limitation within our human nature.
    • could really not be produced; that nature had a certain horror
  • Title: Karma of Vocation: Lecture X
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    • the essential nature of things. Thus we face the highly
    • nature of the most ancient ancestral cults was such that men
    • nature, from without. He had to come into touch with human
    • every human being something supramundane in his nature comes to
    • feeling nature; only then shall we attain to its full truth.
    • for and attachment to his lower nature that Lucifer is not able
    • to remove the higher nature from it. Every time Lucifer
    • nature, they would have followed Lucifer. This is one of the
    • actually implanted in human nature so that it might have, as it
    • lower nature because this force, from the spiritual point of
    • being to his lower nature. Rather than tearing the souls out of
    • the lower nature and thereby preventing its concomitant
    • of his lower nature in full consciousness and would have sunk
    • nature of which man was not conscious and which he did not
    • flowed into his lower nature as a divine element. Especially
    • to represent the Jahve God as the god of the mere lower nature,
    • implanted in the lower nature.
    • the lower nature. Thus did those cosmic powers who desired to
    • placing the opponent of Lucifer in the lower nature of man was
    • subconscious, or unconscious, nature what strove against
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  • Title: Mysteries of the Sun: Lecture I
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    • nature there was united what was of a soul nature called by
    • this in accordance with nature, to experience it as a matter
    • the disconnected and chaotic nature of our culture. We have,
    • descended and united Himself with human nature — with the
    • it with the mystery of nature. For you see what we have
    • the study of nature, the study of the world, cosmology, the
    • the bridge between the knowledge of nature, that is, the
    • give you diagrammatically something of a preparatory nature
    • hardest part of human nature. Its prototype has just nothing
  • Title: Mysteries of the Sun: Lecture II
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    • separation between the three members of man's nature is not
    • away from the purely diagrammatic away too, from what nature
    • physical nature, we should have to show him thus: Head part
    • this third part of man's nature, the extremities-man.) Thus
    • nature. This middle, thorax consciousness sometimes pushes up
    • as you separate the life of nature from that of the spirit,
  • Title: Mysteries of the Sun: Lecture III
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    • nature, man between his birth and his death. I have drawn
    • nature, that it is more — or it is less, however we can
    • space; but there is a certain member of man's nature, of the
    • the nature of what I have been trying to picture, namely
    • of an auric nature, something really perceptible. There is
    • that lived deeply in the Roman nature as concepts of rights,
    • true nature. (In Das Reich I have referred to this
    • nature, namely, the Movement for Ethical Culture. At that
  • Title: Eurhythmy (Introduction to a performance)
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    • for the very reason that all that is of the nature of Art
    • regarded as anything in the nature of dancing; it is a new
    • Our Eurhythmy, besides being of the nature of Art, is a kind
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • what are usually understood as the connections of nature are
    • part in the present concept of nature.
    • speaks of the connections of nature, it is, as a rule, merely
    • the mineral connections in nature to which one refers. To
    • nature.
    • was of such a nature that it was one and the same, uniform,
    • an idea of the special nature of the Russian culture, if we
    • nature. Not even so much likeness still remains between the
    • products of nature with the instruments transmitted from the
    • in which economic use is made of what is derived from nature
    • such as Bergson, anything of this nature remains for the
    • nature.
    • thoroughly despises the European and American nature, because
    • within thee of an attractive or insinuating nature, but
    • expression of human nature. He wrote his Aesthetic letters,
    • same laws which nature herself follows, laws which Goethe
    • life of Nature. Now that is an Aesthetic view of the world,
    • connections, noting how in nature things stand side by side,
    • must say that humanity shares in the occurrences of nature,
  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • Man and Nature
    • Man and Nature
    • Intellect in Man and Nature Bereft of the Gods
    • impossible, but we will assume hypothetically a Nature
    • divested of the human being. In this Nature that is
    • what we must bring home to ourselves. In this Nature that is
    • Past. When we look at Nature we are looking at
    • man who felt most deeply of all that the Nature surrounding
    • connection with external Nature, you may ask: Where then, are
    • external Nature as it is to-day, and then a future lying
    • will be nothing left of all that now lives in external Nature
    • The Nature by which man is now surrounded will pass away, and
    • Nature — “will pass away but my words will not pass
    • Nature, for intellectual concepts are dead and by their means
    • he can unfold an admirable understanding of dead Nature. But
    • shall never understand the essential nature of the heart we
    • whatever to penetrate into the inner being and inner nature
    • Spiritual Beings whose nature in some way resembles the
    • nature of man. From these Beings the Divine pours its
    • highest kingdom of Nature are the point from which the Divine
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  • Title: The Foundation Stone Meditation
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    • mantrams of such a cultic nature: The force with which they return is
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • nature of anthroposophical wisdom. They can still keep reiterating that
    • inasmuch as the structure and nature of his head differs essentially
    • from the structure and nature of the rest of his organism. The head
    • the subject of the nature of cognition, of knowledge, of truth, of wisdom.
    • mysterious connection that exists between the nature of a concept or
    • to make investigations into the nature of a grain of wheat. He would
    • nourishment.’ He would, in other words, be investigating the nature
    • to find out something about the real nature of wheat by investigating
    • why the nature of the grain is as it is, by studying the process of
    • is an entirely secondary consideration so far as the real nature of
    • and find that here we have in Nature something that is of value as a
    • the inner nature of the Good and the function of certain inner parts
    • Nature herself will help
    • of outer Nature. The knowledge we thus acquire passes over into a different
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • to the other side of our being. Our lower nature is awake
    • during the night, when our higher nature is asleep, and this is
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • body — the physical born from the mineral parts of human nature
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • up into his own organism what we call substances from nature, from the
    • as it is outside in nature, maybe just made ready in some way. Besides
    • the food. We can at most take up the inorganic nature so that it presents
    • in its inner nature right into the effective forces of the astral body,
    • has to know the higher members of human nature. It is impossible to
    • entire nature of man. The anatomy and physiology of man really changes
    • nature. Even God did not despise the creation of lower matter —
    • Heinrich”, where we see that healings of a moral nature are still
    • does not fructify the high spiritual nature of the spleen. But this
    • something which can really approach therapeutically the nature of man.
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • there in nature, it will stay basically the same inside the human organism.
    • himself was luminous in the earlier light age, in the future nature
  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • its relationship to nature. The gestures of nature no longer
    • relation to the whole of nature must be gained so that man
    • can feel once more his identity with all nature.
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • of people on earth, really out of knowledge of human nature,
    • nature. We must learn to penetrate through the abstract
    • perception of nature to a concrete perception of nature. Our
    • yesterday, by a healthy paganism. Nature must again become
    • nature. Certainly men still have a feeling for nature, they
    • like being with nature, they are able to appreciate nature
    • heights of experiencing the inward life of nature, so that
    • nature speaks to them as one man speaks to another. This is
    • the details that connect them with nature. Today we can say
    • we can think in the abstract out of the nature of things: but
    • whole of nature as today the animals instinctively possess.
    • there is veneration and penetration of nature that there will
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • notion of, that is, a particular faculty of seeing into the nature of
    • a concept, the nature of an idea, and so on. To put it briefly, these
    • of course, according to the nature of the being. The spine is above
    • and the animal nature. At all events man roes through the experience
    • this unconscious appearance of animal nature hold man back from going
    • of nature, when its organisation is looked at in relation to the ordering
    • of nature, what exactly is the animal? You see when the old Moon evolution
    • animal in the form of its organisation? Nature becomes sick and the
    • sickness of nature is the animal, especially the higher animal. In the
    • animal organisation there holds sway the sickness of nature, the sickness
    • nature, not so much the lower animals but those that are higher. But this
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • things of a disconcerting nature will proceed from what is contained
    • is indeed the view that in everything spread out in Nature, spread out
    • way, nature herself is to be looked upon as direct revelation of the
    • has no wish to separate outer nature from the divine spiritual but would
    • nature. Whoever can think in accordance with reality will be unable
    • individual beings of the hierarchies with nature, is concerned.
    • nature ceases. This he admits.
    • drop in the ocean of the divine, therefore having itself a divine nature,
    • nature an the water of the ocean as a whole—should this be understood
    • gaze upon nature as she is presented to him by modern science. But the
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • of such a nature that they can throw light, it may be said, from another
    • to look for a new relation to external nature since the old means to
    • only by manifestations of the being of nature, and the being of his
    • of Nature. But now, when one presses on to knowledge, when one trains
    • plant nature where their inner organisation is concerned, and having
    • position of man where his relation to nature around him is concerned.
    • In the same way as the plant-animal is unable to enter external nature,
    • nature which can be put thoughts. Goethe never looked for laws of nature,
    • the whole of mankind, man has on the one side the robust, crude nature
    • may say. Those prophetic natures like the Hebrew prophets to whom such
    • prophetic natures but in the time of the Greeks men still had their
    • up to the nineteenth century, the other nature, man's breast nature
    • during the Greco-Latin period. The breast nature was inured to this,
    • thoughts dictated by nature, for what they like best is merely to make
    • about their nature, about what they are and their character. By bringing
    • saying, the venerable nature is certainly not to be disparaged, which,
    • has to judge the world in a certain way, the world of nature as well
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • much also could be said of a similar nature to what can still be said
    • to as the thinking about nature and natural phenomena. It is on this
    • is revealed every time there is real deep observation of nature, namely.
    • that the spiritual holds sway behind all-phenomena of nature, all facts
    • of nature. This lack of interest in the spirit is particularly noticeable
    • nature are concerned we actually go to sleep in the presence of another
    • to nature at night, something is sent to sleep in us by the presence
    • superphysical nature. (cf. Z-234)
    • child which obviously springs from the very sources of nature—try
    • himself is of a divine spiritual nature, and shall learn not to recognise
    • divine spiritual nature, in the recognition that what goes around on
    • fellow our inmost human nature there is never any possibility for our
    • speaks of human nature being fundamentally evil. And how widespread
    • nature in its actual depths is evil: In the civilised world of Europe
    • and its American sister country it is said that if human nature is not
    • is by nature good. Here is a mighty difference which would play a much
    • the conviction that man is by nature good, or the European holds that
    • human nature is fundamentally weighed down by evil—from the standpoint
    • in the depths of the inner nature.
    • something, for example, in the nature of uncertainty may enter the soul.
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • be found in nature. Pagan religion is at the same time essentially the
    • perception of nature. In the heathen the contemplation of nature is
    • man arises out of the becoming and the weaving of the phenomena of nature,
    • evolving, with what is there in nature and what is coming into existence
    • through nature. Then, to crown what he is able to gain by his perception
    • of nature, the heathen seeks to grasp as it were with his soul what
    • is living in this nature as divine and spiritual. We see this in those
    • ancient times by the way which man out of his own bodily nature becomes
    • the contemplation, of nature to the crowning point of her edifice—the
    • perception of the divine spiritual within nature.
    • human race. For however hard it is sought to recognise from nature the
    • Nature. The God Jahve, Jehovah, waves and weaves through the life of
    • the events of nature into which man also is interwoven on earth, then
    • there is no doubt it becomes impossible to bring the events of nature
    • this impossibility of reconciling what happens in nature with the impulse
    • in the course of nature, the just can suffer, can be brought to misery,
    • and how in contradiction with what nature brings, the just man has to
    • nature, from the cosmos, shows us what difficulty exists between the
    • by being so polarically opposed to the outlook on nature prominent in
    • to the Jahve impulse, a being having a part in human nature as this
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • the Mystery of Golgotha, we find on close scrutiny that the bodily nature
    • of man was more spiritual than it is today. And it was this bodily nature
    • of the spiritual had sunk to its lowest degree in man's bodily nature.
    • clearly if we look at the nature of the old Mysteries. What purpose
    • this instinctive nature would never have been able to find their way
    • experiences of soul, the man's nature really became so transformed that
    • a man's nature could no longer be straightway transformed in this manner
    • to the understanding which can be employed quite well where nature is
    • nature. And it is only honourable to admit that the farther men progress
    • directed to external nature. We can put it like this—anyone only
    • to Nature, must in honesty gradually come to own that he does not understand
    • but absorbed into the Latin nature, still there in the language and
    • and the various natures of those sections of the people looked upon
    • understood there, will have to be grasped. Something of the nature of
    • of the German nature just because he is so entirely without national
    • pagan altar to Nature, then the man Goethe was most strongly influenced
    • to which nature herself proceeds. He goes on his own path, his own individual,
    • to Nature just recited to you by Frau Dr. Steiner—compare
    • Nature! we are surrounded and enveloped by her, unable to step
    • is Nature . . . Everything is her life; and death is merely her ingenious
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  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • representation of that which is of a spiritual nature, was lacking in
    • the real nature of man than does modern science, which does not even
    • no suspicion. It may be said that in nature there are organic forms.
    • forms in nature, structural forms which in a sense are a symbolical
    • expression of the organic forms of nature. But nothing of that kind
    • has been done. There is no direct prototype in nature of structural
    • forms here. And if a man seeks for such in nature, it only shows that
    • to find organic structural forms quite independently of nature. But
    • if they result from a real living structural thought, bear the nature
    • of the organic. What then is the nature of the organic? Well, take as
    • from nature. And if these forms remind anyone of this, that or the other,
    • been made, just as it is in nature itself, to cause one motive to proceed
    • persons of artistic natures who happened to come among us were often
    • form constructed from out of that which is organically creative in nature
  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • is in accordance with the nature of evolution. Evolution proceeds from
    • that VT identify ourselves with the real principle of evolution in nature
    • of evolution in the world and in nature, then you get an inner vision
    • in an artistic manner out of its own nature that when the most complicated
    • form); that is if you are really immersed in that which in nature is
    • Then you would get a development which is really modelled from nature
    • really is in nature. You see how we are led in this way to something
    • what is seen outwardly, that is actually to in nature. Man has no appendix
    • of forms demands, we grow into the creative principle of nature herself.
    • nature, and here, dear friend; you can see how necessary it is in order
    • to know nature not only in intellectual ideas but to grasp her forms
    • in the way that science till now has done to get at nature with ideas
    • and conceptions of an intellectual kind one will never grasp nature
    • in her fullness of evolution. One will, only grasp nature in her fullness
    • are otherwise intellectual ideas and so-called natural laws, for nature
    • Building the principle that lives and works creatively in nature can
    • marvellous thing about this is that through the harmony between nature
    • in nature certain realities are born in progressive metamorphosis which
    • in the same way as nature herself creates. Next picture. Here you see
    • and a small one. It would he against the laws of nature. In order to
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  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • nature of colour. For a greater part of that which is living, which
    • from nature. But to break adrift from nature means to identify oneself
    • in its whole nature, portrays the shining-in of the spiritual world
    • drying-up a principle of he appeared for instance in his full nature.
  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • spiritual world through its dealings with nature but no
    • Nature and all her holy rounds to scan;
    • order to penetrate into the secrets of nature. And through
    • into nature in order to reach her spirit, Wagner thinks only
    • the hidden forces of nature in order to experience them, and
    • himself into the living and weaving of the spirit in nature,
    • magical and mystical wisdom about nature. There are two
    • complete renewal of his nature, the removal of evil,
    • nature
    • from nature men strove to stimulate the body, that is, to
    • endeavour, but through the medium of nature herself, applied
    • of that kind; they belong to it, along to its nature and
    • controlled nature has to be regained only through spiritual
    • but the capacity to control nature, and from that to give man
    • for this reason, men had to keep the handling of nature
    • nature, did not consist merely of concepts, ideas and
    • over nature, exclusively to the service of the social order.
    • their nature-influences, have been made into a kind of
    • through inner moral forces alone. Thus, nature becomes veiled
    • a way back into the secrets of nature. At the same time it
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • nature.
    • of an airy nature in the world, though not what is solid. Of
    • nature too, for nature is saturated with fluid. All that is
    • surprised that here, through nature herself, through nothing
    • out, and what I might call a kind of Nature-initiation, that
    • Concerning the Objectionable Nature of the Superstitious
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • those more philosophically constituted natures sought to
    • perception of the living in spiritual and all nature and in
    • unimaginative, unobservant nature, from which, often, he
    • of nature, and now take into himself the physical body unites
    • traversing the rounds of nature Helen becomes, externally on
    • one hand they have a purely mechanical knowledge of nature
    • have an insight into the concrete nature of animals. For, man
    • despises concepts of this nature; it will have nothing to do
    • with them. Where knowledge of nature is concerned this leads
    • natures, but they are the idealists of a materialistic age,
    • as regards knowledge of nature the capacity to understand her
  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • “Faust”; this scene, however, is of such a nature
    • that nature, about the exercises for gaining admittance into
    • to remark upon this to show you how today the real nature of
    • nature of the astrologer's art is brought home to us. That is
  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • Scientifically he will have to solve the nature and essence
    • derived as it is from the very nature of human evolution
    • would only be able to enter fully into the very nature of
    • characteristic of the Ahrimanic nature of commerce in the
    • seized by apoplexy, he is paralysed. His soul-nature has
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • so-called “course of Nature,” as Birth and
    • quite different mastery over the forces of Nature, the
    • more make clear to ourselves, what was the nature of the
    • able to understand what is the nature of their efforts in our
    • beings: “Avoid these rebel natures! Avoid the Ahrimanic,
    • the bonds of blood, but one who by the very laws of Nature
    • very laws of Nature, forces of Nature. Then they will learn
  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • actually belong to man's nature, but which is, so to say, for
    • different light upon the nature of man than a man can gain
    • surrounding us in the kingdoms of nature can combine to form
    • been watching, with ever increasing admiration, the nature
    • offered by the rest of nature, in order at length in your
    • mind to put together man out of the sum-total of nature's
    • of man as made up of the various ingredients of nature
    • knowledge of the kingdoms of nature. And that is actually the
    • nature, to cosmic existence, be quickened so that it may, in
    • nearer nature — such as the Greek age. It, was Goethe's
    • any real knowledge could be acquired of the nature of man in
    • spiritual nature, something of the essence of the elemental
    • part played by fire in nature's economy. This is what the
    • firm? What was it that took hold of man? The Sphinx-nature!
    • nature of the Sphinx.
    • nature he will be better able to characterise all that man
    • physical nature on earth, the pygmies and the dactyls are
  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • as man by nature reaches. Those who believe that what is
    • possible to put more into his human nature that can't be
    • a complete human being, how to widen human nature. But Goethe
    • Mysteries, where something of man's nature could be known, if
    • which, in their nature, the ants, the comets, and also the
    • like the comets, for example, really belonged by nature to a
    • give him the opportunity to enrich human nature through his
    • subconscious forces in man. They work in man's nature and
    • relation to Nature out of his subconscious, that never comes
    • the lower nature of man, and is to be awakened in
    • implanted into human nature by those members of the higher
    • nature was not yet awakened to full consciousness, as it is
    • develop the impulse for goodness out of his own nature. For
    • arose as human nature on ancient Saturn, Sun and Moon, and
    • can develop out of his own nature. This is if he has
    • man may develop goodness out of his own nature with all
    • those in nature that cannot fit into the physical
  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • individual way, in which Goethe looked upon nature. You know
    • explanation of nature? bince the eighties of the last century
    • primal phenomenon in inanimate nature when we consider how he
    • nature — never to seek for theories or hypotheses.
    • conception of nature.
    • that he was trying to do where inanimate nature is concerned.
    • is nature herself while creating; that is, she does not hold
    • in their forms that change as they do in nature. But then,
    • their essential nature. One can indeed put this in a paradox.
    • that, for the phenomena of external nature, he did not
    • theories and hypotheses what nature herself offers, we may
    • think about nature in the way that is possible during human
    • that do not arise from pure nature and from the simple
    • observation of nature; all these theories and hypotheses make
    • sound nature turned against the destruction of the forms
    • sound nature and of how he, as microcosm, was in harmony with
    • we look at nature in its purely natural aspect, as did
    • regarding the primal phenomena thus, is of such a nature that
    • theories the purity of its outlook on nature by influencing
    • abstract that with them external nature cannot be man
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • own nature by merely acquiring knowledge received through the
    • nature that a human being could be intellectually put
    • concerning the nature of man. He was by no means one of those
    • nature of the sojourn of soul and spirit outside the body.
    • developed atavistic clairvoyance, man contemplated nature
    • and so on. That is how the nature of man should first be
    • confusion by most fearful volcanic storms. The nature-demons
    • true nature when we regard him as a being enclosed within his
    • whole of nature's becoming; the connection of man's becoming
    • with the becoming of nature was involved when, later, the
    • abstract nature is, regarded inwardly, much worse than any
    • It was Thales, the old philosopher of nature, whom
    • existence. And if we then say: The whole of nature is
    • outside in nature where the minerals and plants make manifest
    • active of the forces of nature — then we are speaking of
    • nature.
    • nature — how one form develops out of another. Now
    • accordance with the same forces as does nature, in her
    • the forces creating in nature; he creates his forms, and all
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • natured minds. Now let us bring again before our souls just
    • external nature, the physical understanding was able to put
    • that the problem of human nature con only be solved by a
    • him, all that surrounds him of a soul and spirit nature.
    • are conceptions of nature transformed by fantasy. These
    • to what, in the spiritual connection of nature, is the other
    • worked so intensively out of Goethe's very nature
    • lives in the whole of external nature. All that contributes
    • pulsing through every process of nature. But we have to be
    • which we participate in external nature, in the experiences
    • initiation — how in nature conception and birth are
    • Outside in nature the Greek perceived in another form what is
    • shell-chariot is the generating force in external nature
    • nature. Even before he brought Homunculus into contact with
    • that is demonic, the elemental beings of a spiritual nature,
    • works of art, worked in accordance with the laws nature
    • beautifully expresses it in this book, nature becomes
    • artistic conception of nature — seen from the other
    • generative force of nature in so far as it shows itself
    • — the generative force of nature with which
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  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • by nature subject in the life between birth and death. And it
    • a man cannot arrive at knowledge of his own nature. As human
    • arrive at our own human nature, cannot with our thinking
    • and fall, and no one finds what is hidden in nature who does
    • knowledge of nature and a merely abstract mysticism.
    • nature, remote from all reality,a path that leads to
  • Title: Karmic Relationships, Volume III: Lecture I
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    • is turning his attention with loving interest to outer Nature,
  • Title: Pastoral Medicine: Lecture 1
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    • recently raised the question of whether something of a medical nature
    • nothing of a medical nature. In the main it contains, first, the
    • outer nature. Second, the process that is active in the realm of a
    • have seen how doctoring, healing, by its very nature leads from the
  • Title: Pastoral Medicine: Lecture 2
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    • nature can be understood with the methods of knowledge that are
    • medicine and theology a real insight into human nature. One must be
  • Title: Pastoral Medicine: Lecture 3
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    • pathological tendencies of human nature and the stream of initiation;
    • Nature herself.
    • human nature when one learns to know it with all its complications.
    • the opposing forces. Therefore you can study human nature and you
    • nature they are causally conditioned in all respects.
    • nature of human beings from the viewpoint of materialism, you do not
    • them from the point of view of nature or from the point of view of
    • either in balance or not in balance between spirit and nature.
    • knowledge of human nature. The problem of freedom in connection with
  • Title: Pastoral Medicine: Lecture 4
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    • inner astrality and ego nature, which in turn makes the etheric body
    • further. But someone who really studies the nature of humanity will
    • that is working? In reality, whatever has to do with an ego nature.
    • beings who have something to do with an ego nature, above all, beings
    • purely in the realm of soul, its nature depending upon the
    • depths of human nature. During the first seven years these soul
    • behind, but they are now of an astral nature, and they are now
    • understand the real nature of the human being.
    • capacity which is determined neither by nature nor by the world. Here
    • her inner nature from developing complete freedom of soul and is too
  • Title: Pastoral Medicine: Lecture 5
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    • which a person rests in outer nature, that is, in the hidden forces
    • of nature. They can no longer manifest as a human being. They live
    • “rest in Nature.” It has to do with the various paranoid
    • way to see into the nature of the human being.
  • Title: Pastoral Medicine: Lecture 6
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    • the materialistic world conception has turned into nature worship
    • possibilities, with their knowledge of nature and spirit, to pursue
  • Title: Pastoral Medicine: Lecture 7
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    • physical-chemical processes of outer nature, that is, of nature
    • nature and a spiritual nature, and do not have just a physical
    • if one works separately from the spirit on one side and from nature
  • Title: Pastoral Medicine: Lecture 8
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    • distinction between the kingdoms of nature on the earth. A person
    • desire nature — they want to capture and draw down the sun
    • restore it to order again, we must search in outer nature for a
    • that an individual is by nature continually
  • Title: Pastoral Medicine: Lecture 9
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    • the nature of illness.
    • our search in inorganic nature around us for medicinal remedies for
    • spirit in nature, the spirit that is in the mineral and plant
    • spirit that is in the mineral and in the plant. In its nature
    • nature was experienced in the opposite condition by the
    • reverse process of nature. But now suppose the person is outside the
    • experiences of the spiritual aspect of external nature. Suppose the
    • elemental life of nature comes into dreams, the person experiences
    • physician's task to inquire into the nature of humanity from a
  • Title: Pastoral Medicine: Lecture 10
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    • their very nature they themselves are creative. One must re-create if
    • human and the animal. The essential nature of the human physical body
    • 25,920 years: in that span of time the nature of our physical body is
    • alternation is within the element of time; and for so-called nature,
    • winter nature, works in the building up of our head, of our
    • nerve-sense organization. Everything of a summer nature, everything
    • nerve-sense system will be healed by the spirit in outer nature, so
    • of nature that led to mere experimentation. We must find the way back
    • one is getting further and further away from the true nature of the
  • Title: Pastoral Medicine: Lecture 11
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    • gods who are unfolding their activity below the level of nature.
    • have learned to know the nature of human illnesses. For that leads to
    • nature, subnature, supernature. Visionary life, through the
    • say nature, subnature, supernature, illness, visionary life, then I
    • nature; then above, it leads to a circle; below, it leads to a
    • sense to subnature. How are we to think about the Father God with
    • nature they stand within the sphere of the earth. In waking condition
    • they stand on a level with nature.
    • what lies there on the bed. Nature has progressed from Moon existence
    • essential to us means that nature preserves in the sleeping human
    • being a nature that is now below, a nature that only existed during
    • the Saturn and Sun periods. That is subnature. That lies at the
    • Humans fall during sleep into subnature, and from this fall illnesses
    • the realm of the Father God, we enter subnature, the realm of the
    • go out from nature in two directions, in the direction of subnature
    • to the Father, and in the direction of supernature to the Spirit.
    • worlds. He is the one who permeates the world of nature, the one who
    • between subnature and supernature. Subnature is always kept in
    • balance by the normal course of sleeping and waking. Supernature is
    • sleep to balance what is experienced in subnature, then there is
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  • Title: Broken Vessels: Lecture 1
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    • recently raised the question of whether something of a medical nature
    • nothing of a medical nature. In the main it contains, first, the
    • outer nature. Second, the process that is active in the realm of a
    • have seen how doctoring, healing, by its very nature leads from the
  • Title: Broken Vessels: Lecture 2
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    • nature can be understood with the methods of knowledge that are
    • medicine and theology a real insight into human nature. One must be
  • Title: Broken Vessels: Lecture 3
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    • pathological tendencies of human nature and the stream of initiation;
    • Nature herself.
    • human nature when one learns to know it with all its complications.
    • the opposing forces. Therefore you can study human nature and you
    • nature they are causally conditioned in all respects.
    • nature of human beings from the viewpoint of materialism, you do not
    • them from the point of view of nature or from the point of view of
    • either in balance or not in balance between spirit and nature.
    • knowledge of human nature. The problem of freedom in connection with
  • Title: Broken Vessels: Lecture 4
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    • inner astrality and ego nature, which in turn makes the etheric body
    • further. But someone who really studies the nature of humanity will
    • that is working? In reality, whatever has to do with an ego nature.
    • beings who have something to do with an ego nature, above all, beings
    • purely in the realm of soul, its nature depending upon the
    • depths of human nature. During the first seven years these soul
    • behind, but they are now of an astral nature, and they are now
    • understand the real nature of the human being.
    • capacity which is determined neither by nature nor by the world. Here
    • her inner nature from developing complete freedom of soul and is too
  • Title: Broken Vessels: Lecture 5
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    • which a person rests in outer nature, that is, in the hidden forces
    • of nature. They can no longer manifest as a human being. They live
    • “rest in Nature.” It has to do with the various paranoid
    • way to see into the nature of the human being.
  • Title: Broken Vessels: Lecture 6
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    • the materialistic world conception has turned into nature worship
    • possibilities, with their knowledge of nature and spirit, to pursue
  • Title: Broken Vessels: Lecture 7
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    • physical-chemical processes of outer nature, that is, of nature
    • nature and a spiritual nature, and do not have just a physical
    • if one works separately from the spirit on one side and from nature
  • Title: Broken Vessels: Lecture 8
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    • distinction between the kingdoms of nature on the earth. A person
    • desire nature — they want to capture and draw down the sun
    • restore it to order again, we must search in outer nature for a
    • that an individual is by nature continually
  • Title: Broken Vessels: Lecture 9
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    • the nature of illness.
    • our search in inorganic nature around us for medicinal remedies for
    • spirit in nature, the spirit that is in the mineral and plant
    • spirit that is in the mineral and in the plant. In its nature
    • nature was experienced in the opposite condition by the
    • reverse process of nature. But now suppose the person is outside the
    • experiences of the spiritual aspect of external nature. Suppose the
    • elemental life of nature comes into dreams, the person experiences
    • physician's task to inquire into the nature of humanity from a
  • Title: Broken Vessels: Lecture 10
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    • their very nature they themselves are creative. One must re-create if
    • human and the animal. The essential nature of the human physical body
    • 25,920 years: in that span of time the nature of our physical body is
    • alternation is within the element of time; and for so-called nature,
    • winter nature, works in the building up of our head, of our
    • nerve-sense organization. Everything of a summer nature, everything
    • nerve-sense system will be healed by the spirit in outer nature, so
    • of nature that led to mere experimentation. We must find the way back
    • one is getting further and further away from the true nature of the
  • Title: Broken Vessels: Lecture 11
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    • gods who are unfolding their activity below the level of nature.
    • have learned to know the nature of human illnesses. For that leads to
    • nature, subnature, supernature. Visionary life, through the
    • say nature, subnature, supernature, illness, visionary life, then I
    • nature; then above, it leads to a circle; below, it leads to a
    • sense to subnature. How are we to think about the Father God with
    • nature they stand within the sphere of the earth. In waking condition
    • they stand on a level with nature.
    • what lies there on the bed. Nature has progressed from Moon existence
    • essential to us means that nature preserves in the sleeping human
    • being a nature that is now below, a nature that only existed during
    • the Saturn and Sun periods. That is subnature. That lies at the
    • Humans fall during sleep into subnature, and from this fall illnesses
    • the realm of the Father God, we enter subnature, the realm of the
    • go out from nature in two directions, in the direction of subnature
    • to the Father, and in the direction of supernature to the Spirit.
    • worlds. He is the one who permeates the world of nature, the one who
    • between subnature and supernature. Subnature is always kept in
    • balance by the normal course of sleeping and waking. Supernature is
    • sleep to balance what is experienced in subnature, then there is
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  • Title: Festivals/Easter: Lecture I: Easter: The Festival of Warning
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    • was thus well equipped to judge of the nature of the event that befell
    • materialism. Even theology has no longer any knowledge of the nature
    • pointed out what a fine spiritual nature such as Herman Grimm must
  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
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    • it came about so gradually. When men looked out at nature in olden
    • from the unity of nature and spirit.
    • was conscious of the eternal nature of his own being, because he knew
    • This being so, it was necessary that man's consciousness of his nature
  • Title: Festivals/Easter: Lecture IV: Spirit Triumphant
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    • think, get the upper hand of his transient, mortal nature — at
    • Who could no longer be comprehended in His spiritual nature but in His
    • bodily nature only. And the greater the emphasis that was laid on the
    • — of the real nature of the Being of Christ.
    • man will not be satisfied with investigating the laws of nature only,
    • or the laws of history which are akin to those of nature, but will
    • inner freedom, and of the real nature of the will which bears
    • him through and beyond the gate of death, but which in its true nature
    • betoken the resurrection of the spiritual nature. The purpose of the
  • Title: Lecture I: Human Questions and Cosmic Answers
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    • mission it is to direct and govern the phenomena of Nature. Such
    • symbol of all waking life — not only in Nature, but also in the
    • nature of a revelation. He must wait — and this is easy for him
    • cosmic in their nature, and those which are cosmic and spiritual. The
    • of will which are altogether spiritual in their nature. The sunlight
    • though it may be, in which all that is of the nature of will upon the
    • similar in their nature to the forces of will in the earth. The
    • apply to the whole realm of nature truths which first come to us as
    • cooking-salt, we find the cube again in nature herself, and here we
    • nature. But I ask you: — What does the average man of today know
  • Title: Lecture II: Human Questions and Cosmic Answers
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    • dissolution of his physical body is of the nature of will and thus
    • the nature of spirit-and-soul.
    • sun is only the symbol for that sun-nature towards which the human
    • for the Moon-nature which in streams of thoughts pours continually
    • What was the nature of these latter questions that were sent out into
    • In this way, happenings and processes in nature, and also those in
    • significance of the Sun-forces is that they draw man's will-nature
    • to that of the Venus-forces, they discovered that the nature of the
    • forces in the metal copper is the same as the nature of those of the
    • innermost essence of man's nature. We speak of a “sour” or a
    • human being gives expression to his nature as a whole depends upon the
  • Title: Lecture III: Human Questions and Cosmic Answers
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    • speak of him from the inner aspect, we speak of his nature of
    • place only on the physical foundations of the bodily nature. Such
    • one “manhood,” one human nature.
    • world — and only one human nature. When from our life between
    • their manifoldness but all are embraced in one single human nature.
    • the Sun-nature on the one side and to the Moon-nature on the other,
    • but also to the natures of the several planets. This was all
    • in which man is related to the Venus-nature, to the Mercury-nature,
    • possess between death and a new birth, the real nature of man's life
    • The essential nature of the life of instinct which wells up in man
    • Saturn-nature from the viewpoint of the Earth, we gain an idea of the
    • implant instincts into man's nature.
    • definitely of the nature of soul than are his instincts, namely, his
    • still entirely of an animal nature, in inclinations an element of soul
    • instincts from the whole organism is of the nature of Saturn; what
    • wells up in the form of inclinations, sympathies, is of the nature of
    • is bound up with the organism, is of the nature of Mars.
    • from forces in the cosmos. Leaving aside the Sun-nature for the
    • sagacity — these forces pertain to the Mercury-nature in the
    • The Venus-nature has been amply described in traditions and manifests
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  • Title: Lecture IV: Human Questions and Cosmic Answers
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    • ultimately with man's will-nature; and we cannot understand the
    • spatial coincidence, but with apprehending the nature of the
    • its organic life and its nature of soul-and-spirit.
    • everything of a slate-nature is spread all over the earth is connected
    • To account for the nature of the slaty element in the earth is
    • with the structural nature of the plant-world, how the lime-formation
    • is connected with the structural nature of the animal-world.
    • comprehensive knowledge that combines nature-knowledge and spiritual
    • Now it is always interesting when observing anything in nature or in
    • known about carbon? That it is to be found in nature as coal, as
    • when we understand the true nature of things; but they also have their
    • meant when it was said that lead is to be found everywhere in nature.
  • Title: Origins of Natural Science: Lecture I
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    • only at the immediate present. The actual nature of scientific
    • Cusanus, on the other hand, was by nature disposed to be active in
    • what surrounds us in the kingdom of nature. But these concepts grow
    • surrounding man in nature; how it then tries to raise itself above
    • seeking the deepest nature of my own being. I am in nothingness when
    • search for the “I,” although all the kingdoms of nature
  • Title: Origins of Natural Science: Lecture II
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    • this, we can describe the basic nature of successive time periods.
    • A third aspect was external nature with all that today is called the
    • spirit was likewise recognized in what we call nature today, the
    • thing or form of nature, they beheld an image of the spirit, because
    • they were still capable of seeing the spirit, a fragment of nature.
    • Inasmuch as all other phenomena of nature were images of the spirit,
    • or between nature and spirit; because one knew: Spirit is in man in
    • contract was felt between man and surrounding nature because one bore
    • every body in external nature. Hence, an inner kinship was
    • experienced between one's own body and those in outer nature,
    • and nature was not felt to be different from oneself. Man felt
    • external nature out of what lives in our memory, ancient man could
    • nature, he beheld the same image of spirit. No contrast existed
    • between man himself and nature, and there was none between soul and
    • Not only the human body, but in all of nature, too, forces had to be
    • pictured everywhere. Whereas formerly, nature in all its aspects had
    • spirit. This, however, implied that nature began to be something more
    • there arose the contrast between body and soul, man and nature. Now
    • as well from nature, something that also had not been the case in the
    • Nature
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  • Title: Origins of Natural Science: Lecture IV
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    • to dominate the so-called phenomena of nature, arose in this form
    • out is then found to fit the phenomena of nature. But why this is so
    • nature — one experienced as mathematics through one's own
    • corporeal nature the mathematical images of what one had experienced
    • with one's own divine nature. The bodies of external nature
    • feeling himself within the nature of the gravitational force, man
    • be seen as arising inevitably out of human nature and evolution. In
    • glorifies the modern view of nature, glorifies Copernicanism. One must have
    • the way Giordano Bruno describes the modern conception of nature. Why
    • phenomena of nature with abstract mathematical thinking. Hence, as a
    • Their nature is such that we experience them simply through our
    • common human nature and must take them as they come. A successor of
    • spatial phenomena and processes of nature with abstract mathematics.
    • Newton's physics we meet for the first time ideas of nature
    • were conceptions of nature so torn away from man as they are in
    • nature.
    • a sort of brain or sense organ of God. Newton had torn nature asunder into
    • Goethe's nature. Goethe always had the feeling that man has to
    • was by nature Newton's adversary.
    • phenomena. It was evident to him that when nature is utterly severed
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  • Title: Origins of Natural Science: Lecture V
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    • something out there in the world that is somehow of a corporeal nature
    • pushed into one's own human nature, since no other place could
    • there. There was no connection with external nature, because it was
    • interminably. The basic nature of man's relation to cognition
    • events in nature. Without a coastline, as it were, the inner land of
    • concerning the nature of matter; whether it should be thought of as
    • inorganic nature, and they view even the organic in inorganic terms.
    • nature of the animate requires that I conceive of it
    • continuistically, whereas the nature of the inanimate requires that I
    • the arbitrary nature of the human mind. On the contrary, it
    • one recognizes the animate in nature in continual form and the
    • get back to our own nature and comprehend ourselves as living beings.
  • Title: Origins of Natural Science: Lecture VI
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    • the nature of physical corporeality.
    • To a certain extent science investigates man's inner nature,
    • qualities cannot be found in this inner nature. Therefore it has no
    • we want to discover the nature of geometry and space, if we want to
    • whereas, in accordance with their reality, their true nature, they
    • if we wish to comprehend the true nature of sound, for example, we
    • that if we want to acquaint ourselves with the true nature of sound,
    • consider the totality of human nature, the true being of man.
    • qualities in this unknown human nature; and they did not find the
    • world. The thinkers no longer understand human nature. They did not
    • abstract relationships in inorganic nature. It could not develop an
    • essential nature. Goethe's approach out of instinctive
    • theories of animal and man do not penetrate the true nature of man.
    • essential nature of man. We were not really aware of the extent to
    • that, instead of dealing with the true nature of man, they are
    • real nature, recognizing only what might make him into a
    • about nature, all understanding was gradually lost. This is what
    • from it the true nature of man, discarding it and retaining what this
    • nature, just as chemist needs deoxygenized hydrogen and therefore has
  • Title: Origins of Natural Science: Lecture VII
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    • scientific world conception to grasp the nature of man, we can say
    • nature. When he observed the fall of a stone, for example, in
    • external nature (an event physically separated from him) he
    • life of man. Man experienced them in unison with nature. But with the
    • Man's idea about nature began to change radically; not just the
    • be observed in nature.
    • through separation of nature's phenomena from man's
    • existence along with this separation of certain processes of nature
    • Looking at what lived in external nature and
    • see these if we look at nature. But, looking inward and focusing on
    • what is pictured as the inner nature of chemical processes is
  • Title: Origins of Natural Science: Lecture VIII
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    • processes of nature.
    • modern conceptions about nature. They were ideas of quite a different
    • realm of nature were grasped in concepts and ideas that today are
    • Naturae (Concerning the Division of Nature) by John Scotus Erigena
    • Erigena on the division of nature, where even the term nature
    • element. He sensed that the basis of the external process in nature
    • something that is mere description of an external nature and its
    • In those ages when men felt external nature in their physical and
    • corresponds in outer nature to the processes in his physical body. It
    • breathing they were related to both outer and inner nature, hence
    • world with physics and chemistry; whereas he squeezed external nature
    • and came to grasp external nature only with his concepts of physics
    • developed conceptions from which he eliminated outer nature and came
    • to experience only so much of nature as remained in his concepts. In
    • broken with everything that was formerly known of human nature., On
    • start from the movements of man's fluids, his fluid nature. But
    • Holbach's Systeme de la nature,
    • with the ideas that prevailed at that time in outer nature. The whole
    • his own nature, he applied to himself what was well suited for a
    • speaking, so robust that they can grasp outer nature. Unfortunately,
    • Maximum number of matches per file exceeded.
  • Title: Origins of Natural Science: Lecture IX
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    • the nature of the case that the subject of a lecture course like this
    • function merely as a science that observes outer nature. During the
    • have as science of external nature what was once inner experience,
    • while our science of man's inner nature is what was once
    • human nature, in his physical body. This experience, after the great
    • our attitude toward nature, the idea prevails that what is observed
    • then we have something that lies in the nature of the body. We assert
    • property of it, something that belongs to its nature. You can
    • when we say: The nature of what is out there in space is of no
    • physical aspect is the sole object of our study of nature. You must
    • outer nature a remnant of life, it will observe what is dead I
    • what is dead. Therefore, our physics is dead by its nature.
    • at nature with the eyes of modern mechanics and physics, we must
    • Nature was not always like this. It was different at one time. If I
    • modern mechanics and physics lead you to view nature in this way, you
    • will see that nature is now a corpse so far as physics is concerned.
    • has reached the point of observing what is corpse-like in nature.
    • one time, the processes of nature were totally different. Today, we
    • nature, we study only the phenomenon in psychology and pneumatology.
    • reached by outer nature — because they even surpass this final
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  • Title: Philosophy/Cosmology/Religion: Lecture I: The Three Steps of Anthroposophy
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    • nature of man. On the other hand the astral nature can be comprehended
    • as a member of the Cosmos, for this enters the physical nature at
    • nature, the cause of his existence between birth and death, but also
    • astral nature. Through such an experience man felt himself to be in a
    • nature of the ‘Ego’, and this power has been lost to modern
    • in respect of his physical nature. He must be recognized
  • Title: Philosophy/Cosmology/Religion: Lecture II: Exercises of Thought, Feeling and Volition
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    • by their very nature their real content, but in waking dreams, which
    • of the true nature of the Ego, which in reality is sunk into
    • where the processes of Nature can be copied without man himself
    • contributing anything to these pictures. We attain a copy of Nature,
    • nature-knowledge and his own moral freedom.
  • Title: Philosophy/Cosmology/Religion: Lecture IV: Exercises of Cognition and Will
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    • and etheric human nature.
    • through a higher inspiration a picture of the psychic-spiritual nature
    • the idea of the true nature of this imaginative presentation; for in
    • life has gone out of it. If we understand the nature of the corpse, we
    • physical man. The external forces of Nature, to which the corpse is
    • the spiritual, psychic world into his life on earth. The nature of
    • completely see the nature of earthly will. This is recognized in a
    • nature of the soul only indirectly. It can examine the nature of human
    • of this condition, from the nature of which we can realize that it is
    • dissolution of the body, because its nature shows itself, even during
    • true nature of the human soul.
    • physical Cosmology, built up on the nature-knowledge of the physical
  • Title: Philosophy/Cosmology/Religion: Lecture VI: Transference from the Psycho-Spiritual to the Physical Sense-life in man's Development
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    • form an outer world for his psycho-spiritual nature. They remain there
    • nature acts upon man, revealing itself from the outside. But with this
    • memory. This explains in some measure the nature of philosophy which
  • Title: Philosophy/Cosmology/Religion: Lecture VII: The Relationship of Christ with Humanity
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    • If one does not realize in one's own physical nature how something
    • understanding with one's whole nature and being what observation has
    • pre-earthly soul-nature as an echo of what he had gone through. On the
    • to the physical nature of man, death became a disturbing problem for
    • leads to an aspect of Christ's nature within the spiritual world.
    • way what had thus been given him in primæval time by nature, through
  • Title: Philosophy/Cosmology/Religion: Lecture VIII: The Event of Death and Its Relationship with the Christ
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    • before had indeed lain hidden in one's own nature, but had not surged
    • knowledge for something of a visionary nature. It tends, on the
    • And thus the soul is faced with its own eternal nature. In the
    • being — man. It sees how the spiritual centre of man's nature
  • Title: Philosophy/Cosmology/Religion: Lecture IX: The Destination of the Ego-Consciousness in Conjunction with the Christ-problem
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    • nature were also experienced during the state of sleep. But this
    • by its own nature on earth be so light that its antithesis which will
  • Title: Philosophy/Cosmology/Religion: Lecture X: On Experiencing the Will-Part of the Soul
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    • organism of the will the true nature of the Ego. While something
    • physical and etheric event. This will-part is by its own nature
    • supernaturally-derived knowledge of the human nature complete in its
    • physical, etheric and astral organism, as well as to the nature of the
    • Therefore man strives through this spiritual-psychic being or nature
    • spiritual-psychic nature through the gates of death into the
  • Title: Bridge between the Ideal and the Real: Lecture I
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    • mankind, and everything of a hindering nature in the
    • to the subjective nature of man, and generalise it over the
    • condition from which subjective nature in an older epoch, and
    • nature, there would be nothing born on the Earth, were it not
    • kingdoms of nature and man, is dependent on the activity of the
    • various kingdoms of nature. That is a deception, a maya. It was
    • simply be woven into an ordering of Nature, and whatever
    • is the deceptive nature of our age to which all fantasy still
    • sensible phenomena of Nature supersensible Spiritual beings
    • the external ordering of Nature. But we have no concepts by
    • means of which we can come behind this external Nature to that
    • everything of a deeper nature, — all that could lead one
  • Title: Bridge between the Ideal and the Real: Lecture II
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    • the nature of man in the period between going to sleep and
    • into the nature of sleep, we must remember that it is just in
    • may use that expression, he would not have external nature
    • nature wean feel ourselves to be free persons.
    • psychic, Spiritual nature, inspiring it, therefore we rea11y
    • in our nature, filling it with their Intuition, therefore we
    • in the world of external nature one phenomenon is linked on to
    • say, absorb our Spiritual, Psychic nature. They permeate
    • external nature, together with the Beings of the third
    • into the external, sensible nature. Modern man, in the delusion
    • third Hierarchy were bound up with the external nature which he
    • Beings of the third Hierarchy with the phenomena of nature, and
    • placed the Beings of the third Hierarchy in external nature. He
    • considered the phenomena of nature as brought about by this or
    • phenomena of nature. It is an important fact, that this change
    • ordering of Nature which consists contains no ideals, which of
    • that one can never think that through what goes on in Nature,
    • something else than a mere external Ordering of Nature. But
    • — so, that the ideals are able to enter into Nature, into
    • of Nature and his own ideals appear to him side by side, but he
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  • Title: Lecture: The Revelation of the Cosmic Christ
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    • spread. But by its very nature Christianity was not intended to be a
    • realisation of the nature of man's own soul-being was intimately
    • nature in the person of Jesus of Nazareth.
    • longer possible. The possibility of understanding the real nature of
    • illumined the discussions that were held on the nature of this
    • in which the two natures — the Divine and the Human — had been
    • human nature in its primal purity when he celebrates the Festival of
    • the difference in nature between the Father God and the Son God. And
    • defined feeling of the difference in the nature of the Son God on the
    • Nature Who had ensouled a human being in a way that had never before
    • Nature, by the Christ, imparts meaning and purpose to the whole of
    • death in human nature — then he confronted the very deepest
    • becomes visible and is known in its spiritual nature. Such knowledge
    • knowledge of the nature of Christ. We need a new understanding of the
  • Title: Inner Impulses: Lecture I
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    • depending upon their nature. Thus, our study will only lead to full
    • understanding of the German nature and am able only to understand the
    • own nature of what is so deeply characteristic of Greece. The Romans
    • not steeped in a profound realization of the directly cosmic nature of
    • and Rome infected everything, grafting its own nature onto European
  • Title: Inner Impulses: Lecture II
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    • the faculty to see the world of external nature without the
    • in, and holds sway throughout, nature. The intentions of humanity that
    • phenomenon of nature. On the one hand, men will have to direct their
    • down into the bodily nature. This life of imagination, which does not
    • belong in the bodily nature but should develop freely, hovering in and
    • deepest interest. The kind of understanding men have of the nature and
    • examples of various kinds of understanding of His nature and being
  • Title: Inner Impulses: Lecture III
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    • nature of indications. Moreover, there is a further reason, which is
    • surging and welling up in his own subsensory nature. At best, it
    • experience its inner meaning, they then learned the nature of the
    • displayed much more of a soul nature. Quetzalcoatl also never appeared
    • — an external condition when compared with the inner soul nature.
    • inner nature by meeting other people with full interest. But this
  • Title: Inner Impulses: Lecture IV
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    • it, just as one can only get to know nature when one knows in its true
    • sentences. What we call the laws of nature can be compared with
    • seen. When we have learned to do so, both the facts of nature and
    • Nature, it is said, knows no leaps. In reality, however, we see how
    • whose foundations already exist in man's general nature, did not
    • Now, what is the nature of these special faculties that evolved in man
    • What is the nature of this dead element? It is not human beings, that
    • nature during the last three or four centuries. All that is necessary
  • Title: Inner Impulses: Lecture V
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    • When we picture the nature of the Greco-Roman epoch, it appears to us
    • that had constituted the essential nature of Atlantean culture should
    • received into his nature such a joy in the life of earth and of the
    • full knowledge of the nature of the Atlantean impulses and was able to
    • nature of the Western world. As I have said, this impulse in the
    • Europeans of the wealth of external nature in America gave an intense
    • mortify the bodily nature, which flood the body with death, as it
    • bodily nature is shunned. This was to satisfy the aims of Lucifer.
  • Title: Inner Impulses: Lecture VI
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    • equally in his conception of nature and in his imaginative world,
    • procedures of the vilest nature; that they did not conduct the
    • impulse for everything of a spiritually scientific nature lies in
  • Title: Inner Impulses: Lecture VII
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    • individualistic nature since the old customs, ceremonies and rituals
    • spiritual force. Everything of an ecclesiastical nature was preserved,
    • nature of thinking in astronomical fields, that wonderfully effective
    • outer nature so that they might not be merged in the external events
    • nature. This deepening of our inner faculties that must be striven for
  • Title: Mystery Centres: Lecture I
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    • get away from it. If we can develop memories of such a nature that
    • was at that time; or anything of a like nature which may bring the
    • experience the warmth of the dawn as something of a prophetic nature,
    • life of nature, and he thus gains the impression that there is
    • something behind the existence of nature, that the light with which
    • He feels that he is bound with his entire human nature to this earth.
    • nature of man. I shall not be bringing the right spirit into this
    • nature of the Seraphim.
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    • The Activity of the Soul-Nature in Physical Man
    • and in Nature
    • we seek to continue the study of the soul-nature to which we devoted
    • the soul-nature in physical man in reference to those things which we
    • lecture, gesture. In observing gesture and its nature we have
    • with the physical bodily nature which man as an individual being
    • fellowman, and also through intercourse with external nature. From
    • the habits acquired through observing the lower kingdoms of nature,
    • develop him towards a psychic and spiritual nature, which should now
    • Ahrimanic beings their point of attack on the nature of man. The
    • nature into which the ego cannot enter very satisfactorily. It is
    • everything in himself independently of external nature. He was thus
    • made to drive back into his inner nature all the forces which human
    • nature can develop, and not to bring them out.
    • becomes clear that man is brought under the influence of nature
    • are incorporated into the phenomena of external nature. When we study
    • into nature. If we observe phenomena of nature such as the rising
    • Luciferic beings unite themselves with nature. But the approach of
    • the human soul and spirit to nature through heredity and adaptation
    • when we look at man's nature we find in it the Luciferic and the
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  • Title: Mystery Centres: Lecture III
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    • Inner Life of Nature, through Imagination and Will
    • We have seen how memory, everything in the nature of
    • nature. We can therefore say: All that lives as astral body in these
    • nature there are only material atoms. Not with material atoms do our
    • the phenomena of nature, with the spiritually active forces. It is
    • memories dives down into the inner being of nature, and you are
    • nature.” You may go for a walk and see by the wayside yellow
    • for nature to have with the rose-bush not only an external
    • is far more united than he realizes with the outer world of nature,
    • case that the spiritual inner part of nature takes into itself of our
    • is not taken up from the child into the inner part of nature will be
    • inherited that is of a bodily nature. The first teeth are entirely
    • inherited; everything of a material nature which we have within us in
    • which he carries in sleep into the inner being of nature. If one then
    • also with forces in the inner being of nature. If we have been
    • friendly and kind nature is inclined, as soon as this kindliness has
    • during our sleep into its own being. Nature takes up our memories
    • the nature-beings.
    • Man is so intimately connected with external nature that
    • significance to external nature, as is also the way in which he
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  • Title: Mystery Centres: Lecture IV: The Ephesian Mysteries of Artemis
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    • inner nature of these rocks reveals itself as permeable to
    • metallic nature generally. Here we penetrate under the surface of the
    • Metals have something of an independent nature in them, they can be
    • the forces of nature, for instance, to, fire or similar natural
  • Title: Mystery Centres: Lecture V
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    • which was of an exceedingly fine fluid nature, of a consistency
    • halfway between our present air and water. It was of a fluid nature,
    • oxygen, but there is a substance of a higher nature. As I have said,
    • Anyone who has looked round a little on nature knows quite well that
    • today rises in mist and falls as rain was of a chalk nature which
    • from thee. Thou hast also cast off the animal nature. In the form of
    • animal nature should become a separate product from thyself. But in
    • preparation for the earthly nature of man.
    • still of a psychic and spiritual nature, sinking itself in the ether.
    • much finer, more psychic nature. Then humanity came down again. You
    • from him, and which then became the other kingdoms of nature. They
    • which is of a metallic nature in the earth. For when one is united
    • indications of bones in the animal nature of the earth; how in this
  • Title: Mystery Centres: Lecture VI
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    • ennobled and elevated his own human nature, in that he felt it as a
    • by ennobling and elevating his human nature, in that he had been able
    • drops again as rain. The chalk was of a fluid nature. As it ascended
    • answered with that which it had taken up as the sense nature of the
  • Title: Mystery Centres: Lecture VII: The Mysteries of Hibernia
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    • that he should get to understand the nature of this riddle — on
    • the one hand that he should understand the nature of this riddle, and
  • Title: Mystery Centres: Lecture VIII
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    • firstly, the nature of these statues and secondly, through what
    • a nature that things which have power, because of their inner nature,
    • self-possession and feeling of kinship in his innermost human nature,
    • rightly symbolized in outer nature in snow and ice, unless Initiation
    • freezing and frozen nature. Annihilation exists here everywhere. Out
    • of this annihilation first of all something like nature-dreams are
    • born. And nature-dreams contain the germs for the World future. But
    • has struggled through to explanations concerning external nature and
    • concerning himself; he has become closely related to external nature
    • experienced, when external nature showed itself in summer landscape,
  • Title: Mystery Centres: Lecture IX
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    • HAVE related to you different things concerning the nature of the
    • insight into Nature dying and continually being re-born, because of
    • a mineral was of a hard horny nature. It has such a structure that
    • This element is really nothing but Nature-goodness, for I feel
    • Nature-goodness (thus he might have spoken) for from all around
    • goodness. It is goodness, but a Nature-goodness which is all around
    • me. But this Nature-goodness is not only goodness, it is creative
    • nature-existence as Summer landscape, if he came into this condition,
    • the nature-soul experiences as earth-man with ordinary consciousness.
    • perhaps by his commonplace nature, but by such experiences we mean
    • from the spiritual deepening of the inner nature of man, from the
  • Title: Mystery Centres: Lecture X: The Chthonic and the Eleusinian Mysteries
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    • world in spirit, while the other investigated the mysteries of nature
    • and that which rules in nature, especially the forces and beings
    • and side by side with this, a conception of nature which was capable
    • external substances of nature in his being while certain other
    • substances of nature he does not carry in his being; this was
    • substances which we can also find in outer nature, but does not, for
    • earth, for that belongs to the Mars nature, that which thou now seest
    • Look around at the metallic nature in the earth today.
    • from the earth. The metal-nature streamed in from the cosmos, and
    • which is in reality the nature-processes of the earth.
    • products of nature, he finds everything dead, there is nothing but a
    • doing with nature really anything else in our science than what the
    • Thus in our science and physics we cut into living nature.
  • Title: Mystery Centres: Lecture XI: The Secret of Plants, of Metals, and of Men
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    • connection with the secrets of nature underlies the Aristotelian
    • whose teaching led men away from the secrets of nature, whereas
    • authentic way about nature, people did not understand by the word
    • nature” that which our modern natural scientists
    • into the world of nature in the very widest sense of the words. This
    • could be done, because, at that time men sought the spirit in nature;
    • This Mystery-instruction taught men to regard nature in
    • connected with a complete transformation of human nature; with an
    • to bring about this transformation of man's nature by causing to work
    • exhorted to feel himself intensely as man in his relation to nature
    • instruction. The connection with nature was not made by saying: “Here
    • which is of the nature of warm air. Man felt this contrast
    • the same time connected with a knowledge of nature; only the disciple
    • approaches nature, he could, through the deeper experience of its
    • lead-grayness. Saturn nature revealed itself.
    • gradually to comprehend the nature of the sun; he felt the
    • intention that thereby one should learn to know the true nature of
    • an extraordinary amount through study of the manifold nature of man
    • nature on man;
    • The relationship between the manifold nature of man and
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  • Title: Mystery Centres: Lecture XII: The Mysteries of the Samothracian Kabiri
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    • directly with the life of nature, with the spirit of nature. These
    • spiritual as well as an individual personal nature, the Mysteries of
    • say that as in the world of external nature the different regions of
    • nature was seen directly as the body of divine spiritual beings, who
    • revealed themselves in the whole of nature. Today we can go out into
    • of a soul-spiritual nature in their perception of the whole cosmos
    • processes of nature, and the great Gods, who expressed the beings of
    • You see it is not only the processes and being of nature
    • morality and nature flowed together in unity; and that was just the
    • consciousness directly: “Nature is spirit; spirit is nature.”
    • we describe the plant when we seek to know the nature of the seed. We
    • cannot recognise a seed, we cannot get to know the nature of a seed,
    • living nature of your own humanity.”
  • Title: Mystery Centres: Lecture XIII: Transition from the Spirit of the Ancient Mysteries to the Spirit of the Mysteries of the Middle Ages
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    • nature of the Mysteries. That is the time which in the evolution of
    • different relation to the secrets of nature and of the spirit, to
    • consider any phenomenon, any event in nature by itself, isolated. He
    • regarded every event in nature as the expression of a God, a God who
    • nature in which each single thing, each single occurrence, was a
    • knowledge of what is divine in nature gradually withdraws from
    • cognition of the events and phenomena of nature and whereas, in olden
    • times, the things and processes of nature were revelations of the
    • processes of nature are simply pictures; no longer manifestations,
    • extent the processes of nature are images of the divine. I should
    • that natural events and processes of nature are pictures of the
    • take place in great nature? For concerning this process, which I have
    • the life and activity of nature this transforming process is also
    • nature was regarded as the work of the divine, whether the divine in
    • man or the divine in the great world of nature, the following demand
    • on the other into the investigation of the great world of nature.
    • spirits of nature in the processes of nature, so that he could have
    • intercourse with them; so that the spirits of nature could tell him
    • was intercourse with the spirits of nature. This it is necessary to
    • of the great world of nature, this medieval investigator would have
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  • Title: Mystery Centres: Lecture XIV: Human Soul-Strivings During the Middle Ages the Rosicrucian Mysteries
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    • you the nature of the Mysteries at any rate from one point of view,
    • not of such a nature that man looked up to the planets and saw the
    • in man or in nature; then, just as gold is obstinate in the face of
    • and so on, and thinks that they are all substances of a like nature.
    • his soul nature to this light he learnt to know what Intelligences
    • could only get as far as the spirits of nature; and while these
    • things of nature, they could only do so when they had prepared
    • experiments, the spirits of nature could speak to them. Let us
    • make various experiments. When I direct my questionings to Nature
    • nature spirits with their revelations.”
    • nature spirits appeared to the Rosicrucian investigator who was
    • merely to the nature spirits, but to the higher Cosmic Intelligences,
    • the Spirits of Nature, the spirits behind the elements, when certain
    • observations of nature were made, or certain experiments performed —
    • of Nature, then certain Spirits of Nature came around them and told
    • pain to the investigators when the Spirits of Nature spoke to him of
    • say: “These Spirits of Nature tell of a still earlier age, now
    • Nature was really of a dubious nature. While on the one hand they
    • could come to the Spirits of Nature, to the spirits of the air, water
    • humanity not only stood in connection with the Spirits of Nature, but
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  • Title: Lecture: Lecture I: Physiology and Therapeutics
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    • to nature that underlies our modern view of natural events.
    • nature. And yet how is one process related to the other? It is precisely the
    • In contrasting clearly and plainly these two processes of nature — the
    • nature, it is possible, you could say, to begin at any corner. Let us take an
    • unknown depths and to insert itself into the ordinary course of nature,
    • which the organizing force of nature appears within the organism,
    • considerations and to immerse himself in a real study of nature itself,
    • of the soul life, a remarkable saying. “To know nature,” he says,
    • “means to create nature.” Indeed, if what is expressed in this
    • that creative nature follows. The empirical view states quite simply that
    • unrealizable nature of this demand exceeding human capacity, which
    • unable to pursue the creation of nature directly with our knowing, we are
    • highly gifted man that “to know nature means to create nature”
    • — by putting together the unrealizable nature of this demand with what
    • sentence stands as: “To know nature means to create nature,” which we
    • destroy the spirit.” If we are unable to create nature, so we are also
    • create nature in knowing it and those that are unable to destroy the spirit
    • consciousness into a relationship of the human being to nature. We will
  • Title: Lecture: Lecture II: Physiology and Therapeutics
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    • entire practical conception of the nature of the healthy and sick
    • which show a kind of daring. He simply said, “To know nature means to
    • create nature.” Generally what is first noticed when a genius comes
    • the physical body, of creating anything out of nature simply by
    • knowing nature. Obviously in technology there is continuous creation,
    • composition of the forces of nature, nature in turn is given the
    • “To know nature means to create nature,” and this sentence would be,
    • When we consider outer nature in relation to the finished processes of
    • nature, we can say nothing more than that “To know nature means at
    • most to recreate nature in thoughts.” Therefore what we call our
    • thoughts bring us no further than recreating nature since they lack
    • nature; we see it creating within our own organism. Thus if a child
    • nature but rather about what goes on within him, if the child were
    • able to look within to his inner nature and penetrate nature there, he
    • would say, “To know this nature means to create this nature.” The
    • Schelling as I have indicated? It is true, isn't it, that the nature
    • penetrated. Just as the sentence, “To know nature means to create
    • nature,” points us to the first age of childhood, and actually to life
    • the same way that outer nature is taken up, then that individual would
    • wishes to know the nature of melancholia or hypochondria driven to the
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  • Title: Lecture: Lecture III: Physiology and Therapeutics
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    • of the nature of the human being that has been presented here
    • today: this is the view of the threefold nature of the human organism.
    • On the one hand we have to do with a threefold nature of the soul
    • This threefold nature of the soul being, however, corresponds very
    • If we thus wish to encompass the entire nature of the human being, we
    • being to the observation of all nature, if one is able to grasp all
    • nature in a spiritual scientific sense. If you look at the
    • first elements that are to be studied about the nature of the plant in
    • bodily nature, this penetration expressing itself within the body,
    • taking place outside in nature and at what takes place within the
    • outside in nature and what is active within the human being. In other
    • looking together at the outer workings of nature and the workings of
  • Title: Lecture: Lecture IV: Physiology and Therapeutics
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    • nature of medicine so that a kind of social influence can emanate from
    • of the nature of medicine, the more effectively will medicine be able
    • organization of human nature, we can see in the phenomenon I have just
    • attempting not only to penetrate what goes on in human nature but at
    • the same time to penetrate what goes on in outer nature. Processes
    • take place in outer nature which, if penetrated in the right way, can
    • substances. Because outer nature — the plant nature, for example —
    • as the one behind which nature reveals its
    • that are normally anchored in phosphorus outside in nature are active
    • similar to the one that takes place outside in nature in the
    • in the human being is also present outside in the rest of nature,
    • nature for you to be able to see what actually lies at the basis of
    • human being with outer, inorganic nature becomes transparent. What I
    • that broadening one's knowledge about all of human nature leads into
    • You can see that if the nature of medicine is illuminated in this way
    • place within the human being and the process in outer nature; one
    • actually active in human nature. Now I would like to present something
    • nature, out of the cosmos, in such a way that there is a predominance
    • extraterrestrial element into general human nature. What draws the
    • right way at nature in the cases where nature reveals her manifest
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  • Title: World Economy: Lecture I
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    • like an event of Nature. In Germany, it is true, the medieval
    • economics? It is this: Nature provides the products, and the animal as
    • which is visible as light. That which reaches down into Nature would
    • two regions, of which the one leads downward into Nature and the other
  • Title: World Economy: Lecture II
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    • course. They are: Nature, human Labour and Capital. It is true that we
    • three: that which comes from Nature, that which is achieved by human
    • Capital. But if we take Nature, Labour and Capital simply side by side
    • witness. Some say that all Value is inherent in Nature and that no
    • comparatively simple to form concepts of the phenomena of Nature
    • in Nature — more fluctuating, less capable of being grasped with
    • now consider, three things contribute: Nature, human Labour and
    • Here, you see at once, Nature is the basis of economy. True, even the
    • such cases Nature is taken just as she is, and the single creature,
    • Consider the animal economy once more. There we may say: Nature alone
    • Nature — the same starting-point of “Nature Value.”
    • moment a man no longer uses the Nature-products for himself, but
    • becomes, in relation to Nature, “human Labour.” Here we
    • thus: Human Labour is expended on the products of Nature, and we have
    • before us in economic circulation Nature-products transformed by human
    • long as the Nature-product is untouched, at the place where it is
    • found in Nature, it has no other value than it has, for instance, for
    • Nature-product into the process of economic circulation, the
    • Nature-product so transformed begins to have economic value. We may
    • economic value, seen from this one aspect, is a Nature-product
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  • Title: World Economy: Lecture III
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    • theoretical nature) we ascertain that in a given place, in a given
    • It arises in this way. Here we have Nature on the one side.
    • Nature, and this is one point at which values are created. On the
    • then it will be to his interest that the products of Nature should
    • Nature, it will be to his interest that the other kind of products
    • interest either in Nature or Spirituality or Capital. When is it so in
    • interests of those producers who are on the side of Nature, nor of
  • Title: World Economy: Lecture IV
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    • Let us begin today with Nature. In the first place, human Labour must
    • set to work on Nature, transforming Nature's products. The product of
    • Nature thus receives the stamp of human Labour; as transformed by
    • to Nature, we come with the further evolution of the economic life to
    • of their Labour — to a place where some particular Nature-product
    • this work upon Nature; they' must walk there. But now someone
    • in this: Where human Labour hitherto was determined only by Nature, it
    • which man has with Nature when he works upon her, is always loosened.
    • elaboration of Nature, all that we have to do with is the
    • Nature-products which, being transformed by human Labour, acquire an
    • workers from one place to another) — an emancipation from Nature
    • if I may put it so, we still see Nature shining through human
    • nevertheless the Nature-product still shines through the human Labour.
    • the Spirit emancipates itself from Nature, is lifted away from
    • Nature, until at length we have the capitalist, to whom the relation
    • of the Labour which he organises to Nature may be a matter of complete
    • becoming emancipated from the Nature-foundation. Here, then, you
    • have the emancipation of Capital from the Nature-foundation of
    • Spirit is narrowly bound to a certain kind of Labour, Nature will
    • it of the nature of the Labour. Look at a miner, for example; in him
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  • Title: World Economy: Lecture V
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    • working upon Nature, so that from the mere raw Nature-product —
    • Nature-product transformed by human Labour. At the next stage, Labour
    • may say: Nature goes under in human Labour (see
    • We have therefore this stream from Nature into Labour. Nature goes under in
    • into Nature. But you must first call to your aid another idea if you
    • the present. First the elaboration of Nature by human Labour, then the
    • application of Labour to Nature; values arise through the application
    • particular products of Nature; but we can never understand rarity as a
    • from Nature through
    • Capital returns to Nature and simply unites with Nature in the form of
    • land, that is to say, with Nature), then the economic process will
    • not to preserve itself in Nature but rather to vanish into Nature. How
    • then can Capital vanish into Nature? So long as it is at all possible
    • to unite Capital with Nature — that is to say, so long as you can
    • make Nature in its original unelaborated condition more and more
    • is possible, Capital cannot vanish into Nature; on the contrary, it
    • penetrates into Nature and maintains itself there. Thus in all
    • unite with Nature, we shall find a congestion of Capital in Nature,
    • at Nature (see the diagram). If on the other hand we unite it with the
    • Capital vanishes. As it reaches Nature at this point, it will not
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  • Title: World Economy: Lecture VI
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    • Nature, Labour, Capital — that is, Capital endued with value by
    • Nature transformed by Labour.” For such commodities I
    • interest on Nature-property right up to 100% by transmitting as much
    • Nature-property as possible in the shape of free gifts to those who
    • Capital away from Nature — we can attain by the life and system
  • Title: World Economy: Lecture VII
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    • nature of separate economic problems. In this respect our present
    • agriculture of a social organism forms of its own nature a single
    • the values accruing to those goods in the production of which Nature
    • Economics, but we saw that the mere enumeration of Nature, Capital and
    • valuing of Nature-products does not come about through purely economic
    • There is Nature, but value only arises through Nature elaborated, that
    • is to say, it only arises when Nature moves in the direction of human
    • tendency arises to return again to Nature. This, as we saw, can be
    • seen, gives rise to elaborated Nature, organised or articulated
    • at this point “Spirit” — which gives us Nature,
    • elaborated Nature (Nature transformed by Labour) — when it does
    • from a Nature-product which has been elaborated for consumption. It is
    • a Nature-product taken in charge by the Spirit — a Nature-product
    • are, as it were, Nature grasped by the Spirit. Nature can be
    • Just as Nature is here received by the Spirit, so can the means of
    • And if this movement be now continued, so that Nature (albeit another
    • portion of Nature) from time to time receives what has been produced
    • once taken over by the process of Nature. Either it is eaten, in which
    • case it is taken up very decidedly by Nature; or it is used or
    • fact that it returns to Nature.
  • Title: World Economy: Lecture VIII
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    • we spoke of Nature, Elaborated Nature, and Labour divided and
  • Title: World Economy: Lecture IX
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    • is that human nature does not tend so much to the use of force. We
  • Title: World Economy: Lecture X
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    • that which happens when Nature is transformed and elaborated into an
    • Nature-product, as such, comes into economic circulation by being
    • Now the point is: If we have any kind of elaborated Nature or divided
    • consists of nature-products (plant or animal) which have died and have
  • Title: World Economy: Lecture XI
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    • nature of the evolution of economic life upon the Earth. It
    • are quite clearly perceptible, but which cannot in the nature of
    • Labour the Nature-products which subsequently serve for human
    • the products we receive from Nature. This may be done in many
    • created by the elaboration of Nature, where the productive process
  • Title: World Economy: Lecture XII
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    • statements on the nature of money. For instance, you will find a list
    • You see, we must not only be clear on this, that Nature as such only
    • once more with Nature-products, Nature-products which are just
    • where the Nature-process begins. There can be no economic difficulty
    • It is necessary above all to grasp the essential nature of money.
  • Title: World Economy: Lecture XIII
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    • can become, how many factors converge in the nature of value and how
    • We saw how Nature, to acquire an economic value, must be transformed
    • Labour. There is the Nature-product. In an economic organisation based
    • on division of Labour, the Nature-product has, properly speaking, no
    • Values arise by the joining together of the material of Nature, if we
    • Labour upon the Nature-element. For the Labour changes the
    • Nature-element. It cannot be a merely additive function. It will be
    • said; we see the economic value arise where the Nature-product is
    • the Nature-product by human Labour — is direct work on the land.
    • Nature times Labour” as the value which comes up from the
    • compare Nature with the Spirit, for we shall find no point of
    • Nature times Labour,” in the other we must call it
    • that is in any way related to Nature, to the soil, the land; while the
    • valuation, valuing what comes from Nature on the one hand and from the
    • Nature. All that is done of physical Labour helps to create values.
    • very nature of the case, as between the production from the land on
    • find the amoebae crawling about free in external Nature and do we not
    • The different historical stages even in Nature live side by side to
  • Title: World Economy: Lecture XIV
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    • showed yesterday, that which is gained from Nature to begin with, and
    • united with an object of Nature.” In a certain sense, we can
    • Nature. But in the economic process there is also the contrary stream,
    • those which are mainly based on the elaboration of Nature, i.e., on
    • united with Nature,” or another item — B — will
    • Nature-product united with human Labour: “Potato”
    • signifies a Nature-product united with human Labour. And then we can
    • production, including Nature herself. At a given time it is quite a
    • whatsoever kind — eventually takes us back to Nature. There is no
    • other possibility. The farmer works upon Nature directly. One who
    • provides, shall we say, clothing, works not directly upon Nature, but
    • ultimately his work goes back to Nature. His Labour will contain an
    • connection with Nature. Everything, right up to the most complicated
    • of spiritual services, eventually goes back to Nature — to Labour
    • traced back in the long run to bodily work upon Nature. The process
    • begins from Nature; values are created there by the application of
    • still as close to Nature as possible — which have to be
    • upon Nature for themselves. Say that the village economy consists of
    • Nature.” For we shall then have this result: Say there is
    • one in every moment will then have his connection with Nature, even in
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  • Title: Rosicrucianism/Initiation: Lecture I: Research into the Life of the Spirit During the Middle Ages
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    • within all realms of nature, but this disappeared and was replaced by the
    • aspect and nature. It will be necessary first of all to say
    • have the power to bring forth something of the nature of Saturn, to
    • add through their own nature and being a new Element, an Element that
    • of the nature of a sheath. Thus only after the Moon existence and
    • today, in a number of pictures, the nature and manner of thinking in
  • Title: Rosicrucianism/Initiation: Lecture II: Hidden Centres of the Mysteries in the Middle Ages
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    • within all realms of nature, but this disappeared and was replaced by the
    • the Mysteries of ancient times were of such a nature and character
    • the spiritual world; but it seems to him as though the nature of man
    • Nevertheless, he feels that in Nature one has something that is the
    • the objects of Nature are in their deeper meaning, when one observes
    • how the processes of Nature take their course, one cannot but
    • your ears: look with your eyes on the things of Nature, hear with
    • your ears what goes on in Nature; the Spiritual reveals itself
    • not let the spirit of Nature through. And the teacher said: But there
    • entered into the evolution of time and became Man. What Nature cannot
    • really comprehend it, I cannot connect what is out there in Nature
    • relation with one another. And so, since I do not understand Nature,
    • since Nature reveals nothing to me, neither do I understand the
    • in the world today, will not be able to understand either Nature or
    • understanding in such a way that you may behold in Nature and in
    • are willing, I will lead you away out of the Nature of your earthly
    • and Nature better. And the teacher and the pupil discussed together
    • it were far away from the Earth, became wholly given up to Nature and
    • the manner of Nature's existence.
    • works of Nature and discover behind them the works of the Gods.
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  • Title: Rosicrucianism/Initiation: Lecture III: The Time of Transition
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    • within all realms of nature, but this disappeared and was replaced by the
    • experience of Nature (though not with Nature on the Earth's
    • nature of prayer, done in common by them all, had developed a
    • external bodily nature, wonderfully lovely and beautiful, they
    • nature. Revelations came frequently to men from the spiritual world
    • from sources which in their real quality and nature remain hidden.
    • whatever came into being of a truly spiritual nature, was an echo of
    • nature, there also one finds the God; but then one learns to know how
    • of the eighteenth century, the nature of the Divine and the nature of
  • Title: Rosicrucianism/Initiation: Lecture IV: The Relationship of Earthly Man to the Sun
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    • within all realms of nature, but this disappeared and was replaced by the
    • knowledge man possessed of Nature and of how the spiritual world
    • works in Nature, is still present in the eleventh, twelfth and
    • carries his whole being and nature within him. And such a personality
    • really in his nature be a far more comprehensive being —
    • examples; in his true nature Man must be a great and comprehensive
  • Title: Rosicrucianism/Initiation: Lecture V: Occult Schools in the 18th and First Half of the 19th Century
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    • within all realms of nature, but this disappeared and was replaced by the
    • recently made its appearance, is the external observation of Nature,
    • observation of Nature nor with the mere sequence of abstract logical
    • rather instinctive nature.
    • arrived at when these symbols are rediscovered in the nature and
    • the inner nature, of the bones. Therewith they were able to
  • Title: Rosicrucianism/Initiation: Lecture VI: The Tasks of the Michael Age
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    • within all realms of nature, but this disappeared and was replaced by the
    • Nature. But in the course of time this knowledge faded and grew
    • reflected. Now men could find ideas about Nature, the Copernican
    • themselves acquainted with all that could be discovered about Nature
    • epoch. All Nature: all the elements — solid, liquid, airy, and
    • tablet of Nature is fully inscribed; it was quite fully inscribed by
    • the Nature around us.
    • enhanced consciousness. Then, with the knowledge of Nature which we
    • acquire, we can dive into the higher world; and the Nature-knowledge
    • into a spiritual world the knowledge of Nature here attained, or
    • physical nature — is such that we feel Michael constantly
    • independently of the purely hereditary nature, can be carried up
  • Title: Lecture: Michaelmas IV: A Michael Lecture
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    • Nature. But in the course of time this knowledge faded and grew
    • all was reflected. Now men could find ideas about Nature; the
    • about Nature in this epoch. They received it into themselves and
    • To-day I shall only go back to the ancient Persian epoch. All Nature:
    • tablet of Nature is fully inscribed; it was quite fully inscribed by
    • out of the Nature around us.
    • consciousness. Then, with the knowledge of Nature which we acquire,
    • we can press into the higher world; and the Nature-knowledge we have
    • spiritual world the knowledge of Nature here attained, or again, the
    • physical nature — is such that we feel Michael constantly
    • independently of the purely hereditary nature, can be carried up
  • Title: Lecture: Festivals and The Mysteries. The Adonis Mystery. The Easter Thought
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    • reawakening of Nature — with the springing of life that grows
    • the year as our Easter, was a kind of Resurrection festival of Nature
    • — the coming forth again of what was asleep in Nature throughout
    • soon come to envelop, or drought to lay waste, the Earth. Nature is
    • you see around you in all Nature. Man also has to die. For him, too,
    • all the things of Nature. Nevertheless, just when Nature is laid waste
    • and bare, when all things in Nature are on the way to death, you also
    • so radically the transitory nature of all earthly things, the dying
    • that overcomes all Nature in the Autumn, overcomes man too, nay even
    • coincided with the dying and the death in Nature, while on the other
    • human being shall turn his gaze to the death of Nature, in order to
    • could be undergone in the entire human nature by Christ Jesus upon
    • souls. They knew the nature of the Christ because they had raised
    • be enacted in this way. For in the course of time, human nature had
    • Nature reveals her transitoriness and appears as a dying existence,
    • from the transitoriness of Nature to the eternity of the Spirit. Man
    • does not die in Nature, but springs forth again in Nature. He needs to
    • outer Nature — the force of the seed which was laid into the
    • Nature. Man needs the support of external Nature, of the external
    • Resurrection in Nature. He needs to see how the plants spring out of
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  • Title: Lecture: Moon-birth and Sun-birth. Necessity and Freedom. Stages of the Ancient
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    • according to the whole nature of his physical and etheric bodies. It
    • Nature — if the liberating forces of the Sun, the impulses that
    • of Nature — the forces of which we speak almost exclusively in
    • about it? We are led to see the things of Nature, to describe them and
    • to Nature through the very ordering of present-day civilisation. For
    • he already knew the kingdoms of Nature — he knew them in their
    • knowledge of Nature. And when a man had learned this Nature —
    • universe; one learns to know its spiritual nature. This was the first
    • The knowledge of Nature holds good not only on the Earth. Man already
    • Nature must be pre-earthly knowledge, remembered, recognised; and that
    • within my bodily nature — that I can transform myself, that I
  • Title: Lecture: The Moon-secret Spring and Autumn mysteries
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    • man, inasmuch as man himself, in his full nature, is connected with
    • to Earth to unite with the physical bodily nature that is given to him
    • from the higher members of man's nature, from the Ego and the astral
    • nature and from the Moon behold the Sun. But a certain remembrance of
    • process of the Mysteries. Nature, they said, is fading and dying away,
    • Nature is laid waste. It is like the gradual death of man as to his
    • physical life. But whereas when we look at Nature we see only the
    • must now behold apart from what takes place in outer Nature, for we
    • Nature herself is overcome by the Spiritual; the spiritual works in
    • Spiritual. Just when Nature is springing and ascending, man was to
    • remember his descent into the Physical; and again when Nature is
  • Title: Significant Facts: Lecture II: Ancient Occult Magic. The Ahasver Mystery.
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    • suffocated, in other words, a process of nature would have caused his
    • In our present time an earlier knowledge of nature must
    • be superseded by a new knowledge of nature. I have told you something
    • about this earlier knowledge of nature. Just think what kind of
    • nature existed, man was not a free being; he was only at the
    • is to make progress. In other words: we must understand the nature of
    • nature of things will ever and again be urged. I should like you to
    • too, that which would ruin a feebler nature may be rich in blessing
    • digests at once; so too, that which would ruin a feebler nature may
    • because it does not lie in our nature to attack. And it must be taken
    • was already out of his mind, discovered the true nature of his art;
    • transitory nature of the one incarnation. If we think of an extreme
  • Title: Significant Facts: Lecture III: The Tragic Wrestling with Knowledge. The Secrets of the Future Sixth Cultural Period.
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    • very nature share in the wrestling for knowledge that characterises
    • put forward by the idealist philosophers and nature-philosophers at
    • body was still malleable, pliant, flexible, was of such a nature that
  • Title: Spiritual Science and Medicine -- Lecture I
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    • curriculum to any really objective recognition of the nature of
    • should seek that knowledge of human nature which can afford a real
    • nature of disease; not as indispensable for the present interpretation
    • and easily understood, regardless of the fact that nature and the
    • conception of the nature of the human being. And from the lack of such
    • processes, which are after all quite normal processes of nature, but
    • parallelogram are of a terrestrial nature, while the other set of
    • non-terrestrial nature. If one not only compares the particular bones
    • unique and not to be found in the other kingdoms of nature. Forces
    • extra-human nature. Our task will be to follow up systematically this
    • nature, which works into earthly mechanics and dynamics. In metabolism
    • lies in the nature of man. Thus we may also find the way back to what
    • human nature and the methods that may lead to a certain therapy. I
    • so-called objective rules and laws of nature. The aim must be set
    • also be a process of nature, and those “normal” processes which again
    • are nothing else than nature processes. This primary problem of how
  • Title: Spiritual Science and Medicine -- Lecture II
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    • attempt to elucidate the nature of man by observing certain Polarities
    • what is the common belief about the nature of the human heart? It is
    • the signature of hysteria. It has been driven into the physical
    • however, I am referring to the specific nature of tuberculosis. And it
    • nature of disease. Let us take the most frequent symptoms of an
    • In Nature there are only rhythmical
  • Title: Spiritual Science and Medicine -- Lecture III
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    • that may be derived from a deeper study of human nature regarding the
    • be external only. The nature of disease must be recognised to such a
    • the medical man must pass Nature's examination. But it cannot be
    • attempts made to unravel the curative processes from Nature herself.
    • which Nature herself gives counsel. But these examples are more or
    • another; whereas a genuine study of Nature would be a study of normal
    • Nature, in order to gather from them some conception of the healing
    • Nature in a normal way, if diseased processes are normally present in
    • Nature. So we are confronted with this: Are there processes of disease
    • in Nature itself, so that we can pass Nature's examination and thus
    • soul and spirt nature into parallel processes which are then supposed
    • to protest against this kind of nature study in my book
    • obvious explanation. But an insight into the nature of man forbids us
    • processes of nature. In these matters one cannot take the simplest
    • external world of nature — and the human organism. Undoubtedly the
    • nature; a connection of which we wish to avail ourselves, whether
    • healing? We must form a view of the exact nature of this interaction
    • nature of this connection between man and the external process.
    • lectures, and the activities of external nature, especially in
    • human body is actually extremely rare. So the very nature of the
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  • Title: Spiritual Science and Medicine -- Lecture IV
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    • discover about the connection between man and that external nature
    • external nature, but has not been given anything like due attention,
    • to the events of external nature, especially in the plant world.
    • Please give your consideration to this: in external nature (let us
    • surrounded with organic structures whose essential nature consists of
    • external nature are found. You will thereby reach a more fundamental
    • nature by weighing him — to take a symbolic example for all
    • operative in external nature, which reach their final manifestations
    • vegetable world that surrounds us in external nature, we are entranced
    • vegetation in external nature, must be counteracted in man, and that
    • this concentration on the nature of bacilli has nothing whatever to
    • us, but working in the rest of Nature's order. The external natural
    • flora what the flora out in nature still retain.
    • nature of man with remedies from the vegetable world, without
    • of animal life in external nature, we can get no right concept of the
    • the common, ponderable processes of external nature within himself,
    • man's nervous and senses system. This aspect of our nature is far more
    • whole way in which nature works. For, however paradoxical, it is
    • hypophysis cerebri, that is to those which are of the nature of the
  • Title: Spiritual Science and Medicine -- Lecture V
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    • of this remedial reaction of man to non-human nature.
    • from Nature herself, although fanatics have often gone too far and
    • sort of threefold division to the threefold nature of man. First of
    • occurs externally in the extra-human nature. Something that man has
    • between the human organism and external nature. We may conclude that
    • our human nature has inherent in it an organic need to reverse certain
    • Here then you have, in external nature, two states which are polar to
    • external nature. It comprises everything that possesses, to a great
    • shell, which works behind the saline nature. Such an organic process
    • indicates the contrast between the plant nature and Man (the animal
    • nature is fitted, as it were, into the human. And again, there is a
    • in external nature.
  • Title: Spiritual Science and Medicine -- Lecture VI
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    • some degree inherent in external nature; the impulse to saline
    • nature, in so far as our present subject is concerned? All that is
    • conceive the whole of external nature as involved in the struggle
    • relationship between everything of the nature of silver, all that is
    • above the surface of the earth. And all that is of the nature of
    • both in our thoughts and in our actions, in nature is actually united
    • equilibrium between the two. But in nature there are no such absolute
    • characterised yesterday and today, from the raw materials of nature,
    • light-bearing substances in nature, in order to get extra-terrestrial
    • nature and to make available through “potentising” the forces hidden
  • Title: Spiritual Science and Medicine -- Lecture VII
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    • a somewhat superficial manner — not to assume that nature has made
    • whole system of nature.
    • treatment, or, as it is now termed, Nature-healing, is to be
    • insight into the nature of, e.g., pneumonia or abdominal typhus, if we
    • nature of man in all its implications.
    • important to be able to follow up cases in which nature itself makes
    • It it were actually found worth while to consider human nature from
  • Title: Spiritual Science and Medicine -- Lecture VIII
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    • also takes place in extra-human nature.
    • nature. Man is surrounded — let us choose this one thing to begin
    • contents of the plant. The essential nature of the plant defends
    • Now you are fully aware that in nature every process tends to pass
    • But in nature, all processes merge into others. Consider again the
  • Title: Spiritual Science and Medicine -- Lecture IX
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    • between the two senses, smell and taste, how human nature enters into
    • a closer connection with the occurrences of extra-human nature. We
    • nature in order to become perceptible to man. In other cases, this
    • extra-human nature, as being almost wholly situated in the unconscious
    • nature of man to accept and even try some form of movement, permeated
    • mucoid (slimy), is mainly due to the nature of the environment.
    • happenings of external nature.
    • external nature. The particular internal organic process consists
    • leading roles in external nature, by dispersing, dividing, and
    • will term the process of carbon dioxide formation in external nature.
    • illness, especially if used in the form moulded by nature namely,
    • nature, with processes yielding carbonic acid.
    • In this way we build the bridge between what is of metallic nature in
    • what is of non-metallic, rock-forming nature; just as we combine what
    • gradually become able to grasp concretely in external nature the
    • thus not advertising their nature — so to speak — loudly and
    • substance proclaims its inner nature insistently to taste and smell.
    • the process of silicon formation in external nature. Consider that
    • diversity as external nature reveals in the silicates. This is an
    • essential nature. We shall see tomorrow how this can be done. If we
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  • Title: Spiritual Science and Medicine -- Lecture X
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    • relationships between external nature and man may well tend to equip
    • every human individual with the means to observe nature independently.
    • the realm of nature; Cichorium intybus, the chicory. From this plant
    • sense of taste. This bitter extract, which still preserves its nature
    • divisions of the human organism.” Such are the experiments of Nature
    • those made by man; for Nature is far richer in its purposes than we
    • everywhere, that all substances which keep close to the plant nature,
    • of our human organism. Thus nature gives us, in single examples such
    • intuition to seek Nature aright.
    • reservation: the plant is really akin to a part only of the nature of
    • kingdoms of nature in himself; in addition to the human kingdom, there
    • evolutionary stages, with all the other kingdoms of nature. Indeed in
    • the course of evolution, we have, so to speak, put these nature
    • they do so, not only through their essential nature as plants, but
    • In order to grasp the nature of the curative process it is most
    • of outer nature, but in our “centre” — to which our digestion
    • essentially belongs — we separate ourselves from nature and cut
    • nature, in which man maintains his individual entity as distinct from
    • from nature shall be used for human consumption. For were it consumed
    • in the nature of specific curative treatment, than cooked food. I may
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  • Title: Spiritual Science and Medicine -- Lecture XI
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    • our time, and because of the nature of our themes. We cannot follow
    • starting from the nature of vegetable carbon, carbo vegetabilis. We
    • nature.
    • nature — or in what I might term the nature that appears extra-human
    • to man. For what in the whole of nature's immensity is really
    • work towards a certain point; and in nature everything is based on
    • mysticism; it is a question of observing nature in its real
    • sequence, but of quite a different nature. It would be valuable and
    • kinship of man to extra-human nature.
    • him to turn to extra-human nature and to study the nature of these
    • mankind might attain the full human nature, is being re-absorbed into
    • as universal laws of nature, but are in absolute opposition to the
    • in extra-human nature. And concurrently we find the way in which to
    • on the human organism. All alkaline substances (of the nature of lye)
    • distinct interaction between all that is of the nature of lye and all
    • read the human processes from the activities of Nature. I have
    • leads us a step further into the relationship between external nature
    • ebullient living outgrowths of carcinomatous nature, if this
  • Title: Spiritual Science and Medicine -- Lecture XII
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    • nature so many diverse ingredients capable of acting favourably
    • must say to ourselves: here in external nature is something just
    • atmosphere is of such a nature as to furnish the ratio for the
    • indeed that we must admit: animal albumen is of such a nature in its
    • nature contains in these four substances the same formative forces as
    • of external nature, impinges directly upon our human constitution.
    • the involuntary elements in our nature — i.e., those which seem to be
    • mention that by its very nature it is not adapted to act beyond the
    • views on the healing processes of nature contained in them.
    • a metallic nature introduced into our bodies, has to do with the
    • wholly in accord with the course of nature to say that a tooth is
    • life of nature. If we regard only what becomes visible in dissecting
    • have the whole relationship of salt nature to the earth, as well as
  • Title: Spiritual Science and Medicine -- Lecture XIII
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    • nature — that it is probable that these two special fields will
    • There is no need for me to analyse the whole nature of inflammatory
    • be necessary to simulate through the forces of nature, the removal of
    • of man becomes subjected to the outer nature inimical to man; the
    • for the study of the inter-relationships of extra-human nature to man,
    • incorrect conception of nature. The whole manner in which the
    • which may be described as follows. Its nature is to oppose all the
    • contrariety: it claims always special indulgencies from nature as a
    • If it were not giving too much offense, one might say that nature had
    • certain insight into the processes of nature themselves. This is why I
    • masking of the true nature of the case; one fails to recognise an
    • to recognise certain connections in nature, such knowledge is very
  • Title: Spiritual Science and Medicine -- Lecture XIV
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    • only surveys a part and a comparatively small part of human nature
    • cannot better train yourself to divine something of the nature of an
    • estimate the processes of nature aright, we shall acquire a
    • inflammatory process were abolished in nature, no living creature
    • because the inflammatory process is inserted into the whole of nature.
    • nature, at the right rate of development. If it were abolished no
    • of nature become interiorised and centralised in man.
    • connections of nature are then revealed. I suggest that you should try
    • that early age. We stand here before outlets supplied by nature
    • the fact that man with his soul and spirit nature penetrates a region
  • Title: Spiritual Science and Medicine -- Lecture XV
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    • instincts which link us to the whole of nature? The reply must
    • uproot the living together of man with the totality of nature. They
    • concepts — of the nature of man's kinship to the environment.
    • nature, a cosmic-astral principle. We might express it thus: the plant
    • the most kinship with all the life tendencies of the vegetable nature,
    • It is possible to follow the processes of external nature to the point
    • sulphur process. These two processes sum up the essential nature of a
    • a certain way into the frame of nature it is doomed to develop
    • runs by its very nature with equal speed; this must be always borne in
    • the events in external nature with those inside man will show the way
    • of course only to comparative repose according to its own nature. The
  • Title: Spiritual Science and Medicine -- Lecture XVI
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    • soul; so it is a misunderstanding of the whole nature of man, to
    • organism? All those processes in the organism whose nature involves
    • is transmuted rather into something of a conceptual nature and a
    • abstract laws of nature, which always let the student down when he has
    • way. It is the nature of man that he develops certain forces in early
    • (which are in many respects opposed to nature, and in no way give man
    • Their double nature is easily apparent, for if they are tested
    • double nature and office, but the second of the two is deeply hidden.
  • Title: Spiritual Science and Medicine -- Lecture XVII
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    • despised nature, and sought to attain to spiritual realms by an
    • collaborate. We must cease to despise nature, and learn again to
    • nature, that alone should be an indication for treatment of the lower
  • Title: Spiritual Science and Medicine -- Lecture XVIII
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    • suppression of the plant-nature in mineralisation.
    • I would thus emphasise the essential nature of plants: it holds the
    • animalisation. This is what is perpetually at work in external nature.
    • The following example is of a more complex nature. The whole rhythmic
    • extra-human nature. If you keep these origins in the background of
    • external nature that are defensive, i.e., contain defensive powers
    • nature and in this direction.
  • Title: Spiritual Science and Medicine -- Lecture XIX
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    • for mankind — most effective forces of nature. And if we investigate
    • spring from the character of its law. But the very nature of this law
    • of nature's secrets are accessible to a proper interpretation. Both
    • helpful — aspects of human nature. Both of these young women came of
    • in the realm of nature.
    • Let us now study something in external nature which is among the
    • creations by which nature framed mankind, and which shows by its
    • in which it is interwoven with the whole process of nature. Consider,
    • the nature-process. Yet another quality is even more significant.
    • inserted into the whole of nature. The characteristics of the smelting
    • whole process of nature, no other substance reveals its interactions
    • substance, on the supposition that the forces present in nature are
    • in antimony is present throughout nature; the antimonising power — if
    • together their action is not specifically of the nature of mercury,
    • action: and here, as everywhere in nature, actions meet
    • plastic and formative in nature is incorporated into the human or the
    • manifestations in nature as arise from a certain defensive resistance
    • caused in man by toxic action, are of such a nature that at the right
    • nature of an urge towards atropa belladonna: but an urge held in leash
    • forces, something projected into it by their own nature, which fights
  • Title: Spiritual Science and Medicine -- Lecture XX
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    • thuya, developed out of the functions of human nature itself. This is
    • examine external nature according to these constituents, conceiving
    • Such are the affinities and correspondences illuminating the nature of
    • nature on the one hand, and the bodily and physical nature on the
    • conspicuous in acute cases and change their nature if the condition
    • nature one ascends to the narrowing of the compass of a medicinal
    • foreground of these twenty lectures. Nature—therapy, since it
    • with the extra-telluric sphere. And nature-therapy must above all
  • Title: Lecture: Curative Education: Lecture 1
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    • to speak more in general about the nature of such children.
    • nature and content of the disease itself. Similarly, in the case of
    • penetrating to the essential nature of the illness. It is, however,
    • nature, another life of soul, a spirit soul, which makes its descent,
    • soul-and-spirit nature of his has to be endowed, in the region of the
    • fundamentally of the same nature. We should really speak, therefore,
  • Title: Lecture: Curative Education: Lecture 2
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    • nature. If, however, the individuality of the child is weak, it will
    • These processes, which in Nature are living processes, are gradually
    • on; the processes — which are, as I said, Nature processes —
    • direction of a stoppage of Nature processes; matter is continually
    • factors other than those that arise out of the nature of the case,
    • nature that descends from the spiritual world, to look with love upon
    • so, in the nature of the case, since all talk about education
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    • nature that, for reasons which you will understand as you follow
    • is of the nature of “air”, with all that is gaseous. You
    • we bring with us also our will nature, that is distributed over the
  • Title: Lecture: Curative Education: Lecture 4
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    • that a faithful study of the nature of so-called illnesses of the
    • forms of illness in children, that are of an epileptic nature? We
    • familiar with the fact that in inorganic external Nature, substances
    • consciousness — to pain. That is the real nature of pain.
    • only those feelings are not of a depressing nature, which, as soon as
    • condition that has been described as arising out of the nature of the
    • nature of the abnormality shows itself to us quite plainly in the
    • to intimate details of this nature, we shall be able to find, if we
  • Title: Lecture: Curative Education: Lecture 5
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    • nature that we can say: There is the ego organisation, there
    • sphere and the circle, wherever they occur in Nature — indeed,
    • no purpose; impressions of a particular nature simply disappear into
    • nature and character of physical substance be discovered.
    • great deal if we reckon especially with their rhythmic nature, and
    • repeat a verse that is in the nature of a prayer, even though there
    • simple nature.
    • sulphurous nature. If, on the other hand, we give him a diet that is
    • system; this will stimulate also his whole spiritual nature. Let such
  • Title: Lecture: Curative Education: Lecture 6
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    • had to bring his soul-and-spirit nature into a body whose forces are
    • hand and the bodily-physical nature on the other hand. Suppose we are
    • body and so become master of their own bodily nature, the important
    • nature of each particular sound, and be absolutely at home in
  • Title: Lecture: Curative Education: Lecture 7
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    • for meat. (The astral body of man is, you know, by its very nature
  • Title: Lecture: Curative Education: Lecture 8
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    • comes home to us when studying the riddles of human nature is that
    • the bodily nature of the child undergoes at birth is concerned, first
  • Title: Lecture: Curative Education: Lecture 9
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    • examples. Stories to represent a child's nature. The hydrocephalic
    • nature should be carefully noted. But let us now consider two kinds
    • only advice that can be given for a crisis of this nature is on no
    • inherent nature of the abnormality itself.
  • Title: Lecture: Curative Education: Lecture 10
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    • nature of a life-work such as you are undertaking should not allow
    • understand in a general way the nature of algae injections, but you
    • and at rest, and the finer side of his nature, which was generally
  • Title: Lecture: Curative Education: Lecture 11
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    • of this nature is, you see, present. Starting from it, we should now
    • with that memberment which arranges the whole nature and being of man
    • do not concern themselves with problems of this nature. But directly
    • bones of the skull. In no realm of nature does it get beyond the
    • the nature of the defects in backward children. And this is what we
  • Title: Lecture: Curative Education: Lecture 12
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    • study of the growth and nature of the plant. (And, as we saw,
    • nature to their soul and spirit?
    • spiritual — in its own nature and also in its activity and
    • we have that which in man is of the head nature and
    • still believed that the animal kingdom inscribes into Nature all
    • the nature of disease in man was held, for example, by Hegel —
    • can be thrown upon the nature and character of a particular human
  • Title: Lecture: The Cycle of the Year: Lecture I
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    • on the complementary nature of Christmas with Midsummer and Easter with
    • But now as the Mystery of Golgotha drew near, the whole nature of the
    • nature of this extraordinary event yielded its secret to them through
    • same nature. Only it is a reflection, a raying-back force, whereas we
    • cosmos in the summer, it is also opaque in its inner nature,
  • Title: Lecture: The Cycle of the Year: Lecture II
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    • on the complementary nature of Christmas with Midsummer and Easter with
    • speak to you about how, when the course of Nature is permeated by
    • nature and what lives in the spirit. We bring together what is
    • earthly with its deeply concealed winter nature (orange), then
    • Earth nature begins to wither, when the mood of the grave is spreading
    • abroad in Earth nature, when the symbol of the grave can appear before
    • out of themselves to “speak” something into Nature that
    • “together with” the course of nature. It is not admissible
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    • on the complementary nature of Christmas with Midsummer and Easter with
    • animals.” — People experienced along with Nature the gradual
    • experience with Nature in such a way — when their consciousness
    • the spiritual in the successive changes of outer nature, in growth and
    • to dead nature; it considers itself incapable of rising above dead
    • nature. This is a result of that inspiration which was stimulated by
    • relation to Nature. We must come to know the connection between this
    • special inner soul-filled liveliness how Nature herself changes toward
    • winter; how the plant leaves get their autumn coloring; how all Nature
    • world in Nature; to feel the kinship of man's spiritual
    • “being-ness” with Nature's spiritual “being-ness”
    • when man lives with Nature in this way as autumn approaches and brings
    • this living-with-Nature to expression in an appropriate festival
    • pantheistic unity. Man is surrendered to the unity of Nature, and to
    • monon; he is either a devotee of universal spirit or universal nature;
    • shall have an inspiration, a Nature/Spirit impulse, to introduce
    • “three,” and so on. But Nature does not take such a course.
    • woven together, as is the case with Nature in springtime — which
    • life: not abstract spirit on one hand and spirit-void nature on the
    • other, but Nature permeated with spirit, and spirit forming and
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    • on the complementary nature of Christmas with Midsummer and Easter with
    • ascribe a somewhat dreamy nature to this old form of consciousness.
    • just in the sensible workings of Nature, as is the case today, but
    • aspects of Nature in spring and in autumn. I have pointed to this just
    • dead nature, in the mineral nature.
    • example, the sprouting, burgeoning plant-life and plant-nature in
    • these take on something of the plant nature. Just consider what kind
    • a general feeling of nature, of which an after-echo is still retained
    • to plant nature (shaded in drawing). And when air and warmth
    • the magic saying contained, they were to apply to Nature, and thus
    • using any kind of pliant substance available in nature. People had an
    • activities that arose from the impelling force in Nature experienced
    • element that he drew out of the nature processes of the Earth, there
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    • on the complementary nature of Christmas with Midsummer and Easter with
    • cycle of Nature which was formed in ancient times under the influence
    • cycle of Nature. You may have gathered from yesterday's lecture as
    • nature. We cannot really say that modern man even feels the
    • being alone with his bodily and soul nature, or as we would say today,
    • the world. Men did not expect great secrets of Nature to be revealed
    • to them at this season. To be sure, such Nature secrets were spoken
    • side. On the other side, man perceptively felt Nature, I might say, as
    • luminous Nature as it was during the daytime remained also into the
    • ruling and weaving of Nature in the summer nights, in the summer
    • dream by which they were convinced that every phenomenon of Nature was
    • he is in a certain sense growing out of the spiritual into Nature.
    • “living-out-from” the spiritual, as a living into Nature.
    • Nature's year.
    • together with Nature. For in that period man still stood closer in his
    • with Nature. His whole thinking took on this character. If we want to
    • Nature-knowledge (see diagram). Toward autumn man felt that he
    • of him that he should learn to know Nature. Thus at the autumn equinox
    • we have, instead of moral impulse, knowledge of Nature, coming
    • to know Nature.
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  • Title: Lecture I: The Balance in the World and Man, Lucifer and Ahriman
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    • which must be harmonized, toned down and modified if human nature is
    • extended ether-body — which is not suited to the nature of man
    • but to the Luciferic nature — makes itself felt and takes shape before
    • Here we have a clue to the nature of the Sphinx. The Sphinx is really
    • excessive energy is promoted in the blood, the Luciferic nature — the
    • physical plane, he comes into contact with the Sphinx-nature. At this
    • had completely understood the nature of Mephistopheles he would not
    • very nature Mephistopheles-Ahriman lacks the etheric forces necessary
    • force. The best way to understand this will be to consider the nature
    • Just as those etheric forces which tend towards the Luciferic nature can
    • nature can only approach the nervous system — not the blood.
    • Mephistophelean powers, like a second nature, will attach themselves
    • The Mephistophelean nature is strengthened by all the prejudices and
    • the nature of the being who stands at his side. If he does not
    • understand the nature of this second being, he will be spellbound by
    • to expression in the child, human nature itself will be impaired owing
    • very much closer to the wisdom of Nature and the manifestations of
    • Nature. They approached the wisdom of Nature without theology, and
    • Nature than is the nerve-process. That is why the Greek had such a
    • no longer believes that direct intercourse with Nature brings him near
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  • Title: Lecture II: The Balance in the World and Man, Lucifer and Ahriman
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    • the nature of man that are prevalent in the materialistic thought of
    • with his feet. Not the nature of the soil, but the man and the wagon
    • that are of the nature of soul-and-spirit. And so long as we live in
    • bring them together — to this fact we owe our Ego-nature as human
    • Ahrimanic powers — and for other powers too, of like nature with
  • Title: Lecture III: The Balance in the World and Man, Lucifer and Ahriman
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    • and Ahriman play a part. We come a little nearer to the inner nature
    • inner nature. The etheric body, however, which is in perpetual
    • philosophers — whether the human soul in its essential nature has
    • with our etheric body into the sphere of the elementary Nature spirits
    • think, but the influences also of the Nature spirits; these enter in
    • and make themselves felt. When a man has met with these Nature spirits
    • in an abnormal condition that man meets the Nature spirits, namely,
    • world, therefore also with the whole sphere of the Nature spirits. Let
    • Nature spirits for whom this very feeling in us is food and
    • Someone comes to us — it is really a Nature spirit, appearing perhaps
    • the longing for the physical body and the help that the Nature spirits
    • You must not imagine that an experience of this nature is the only way
    • already seen how we may come into relation with the Nature spirits in
  • Title: Lecture I: Nutrition and Health
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    • nature has made, that plants and animals and human beings should
    • also contain carbohydrates, and of such a nature that the human being
    • The human being still takes his salt and his sugar from nature. He has
    • is still something of nature in it. But with the fats that man or
    • animal have in them, there is nothing anymore of nature. They have
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    • Dr. Steiner: Well, first of all we should establish the exact nature
  • Title: Anthroposophic Movement: Lecture One: The Homeless Souls
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    • nature of social circumstances that they are governed by impulses
  • Title: Anthroposophic Movement: Lecture Two: The Unveiling of Spiritual Truths
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    • might say, to compensate for something missing in their human nature;
    • was based on very generalized ideas about the nature of human beings,
    • Thus on top of their ghostly nature these human spectres were not
    • otherness, and nature was there.
    • when they become truly aware of their spiritual nature, what can they
  • Title: Anthroposophic Movement: Lecture Three: The Opposition to Spiritual Revelations
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    • pointing to the questionable nature of some of the episodes in her
    • demonstration that there is something in the depths of human nature
    • anything of a spiritual nature, to attach themselves to her
    • everything of a true spiritual nature which enters the world in our
  • Title: Anthroposophic Movement: Lecture Four: Spiritual Truths and the Physical World
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    • with the bridge to something of a quite different nature: to the
    • which was not of a spiritual nature has been carried over. If,
    • aspect of human nature exists as if it is woven out of dreams, if I
    • because it is spiritual in nature; because it is the echo of their
  • Title: Anthroposophic Movement: Lecture Five: The Decline of the Theosophical Society
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    • within the resultant view of nature.
    • there is a unity in the way in which they explain nature, and in how
    • that understanding of nature then ascends to an understanding of the
    • divine, the many-faceted divinity, which is active in nature.
    • were nature spirits which guided the various aspects of nature, and
    • is impossible, above all, to discover the nature of Christ on this
    • The ancient wisdom which understood nature and spirit as one was
    • know the nature of the Mystery of Golgotha and was able to judge it
    • teachers propelled by cultural tendencies of an egoistic nature. From
    • a kind of sphere of influence — first of a spiritual nature,
    • thoroughly European nature of
    • to the thoroughly eastern nature of Blavatsky's
  • Title: Anthroposophic Movement: Lecture Seven: The Consolidation of the Anthroposophic Movement
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    • the nature of contemporary western civilization, and do not recognize
    • any way forfeiting its essential nature. But neither must it be
  • Title: Anthroposophic Movement: Lecture Eight: Responsibility to Anthroposophy
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    • nature are discovered and investigated. These laws of nature, which
    • nature (yellow). Then there was the human being (light colouring).
    • nature its substance.
    • natural science the link between nature and the divine was severed.
    • The divine was removed from nature, and the reflection of the divine
    • in nature began to be interpreted as the laws of nature.
    • For the ancients these laws of nature were divine thoughts. For
    • natural phenomena which are governed by these laws of nature. We talk
    • nature.
    • homeless soul, feels when we talk about nature today. It feels that
    • those who talk about nature in such a superficial way deserve the
    • laws of nature, but the latter are remnants from ancient knowledge, a
    • The laws which were discovered in nature were the individual roses.
    • Thus our laws of nature are rather like roses without the rose bush:
    • inkling of this in their hearts, because the laws of nature wither
    • something about nature which withers the human being. A terrible
    • as the laws of nature were turned into withering roses, so moral
    • nature as well as of moral laws. That led to the concept of Intuition
    • of nature on the one hand and the moral commandments on the other had
    • yet anthroposophical in nature is being rather too clever. It is as
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  • Title: Art/Mystery Wisdom: Lecture One
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    • been torn away from a direct connection with nature. And we
    • nature of withdrawing and protecting oneself from the
    • it is understandable that weaker natures prefer to withdraw
    • therefore cannot arrive at its true nature, they talk a lot
    • developing a real observation of nature such as could have
    • the old way of observing nature and observed it impartially,
    • knowledge of the laws of nature that natural science came
    • the forces of nature, and mastering them in an unprecedented
    • technology is. And the characteristic nature of modern
    • machines with which he can then work back on nature and life
    • over nature and its forces.
    • them through observation of external nature, but also acquire
    • its entirety, that is, both as nature and as spiritual
    • nature. We blast out quarries and take the stone away,
    • interrelationships in nature. And the second stage consists
    • of taking what we have extracted from nature and putting it
    • nature, mineral nature to begin with, we know from previous
    • now. What is important here is that we cast out of nature the
    • who maintain nature. In all natural existence there are
    • elemental spiritual beings. When we plunder nature we squeeze
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  • Title: Art/Mystery Wisdom: Lecture Two
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    • spatial pictures; but these do not show its essential nature,
    • what is in us of an astral nature a step lower down into the
    • Now nothing arises that could truly have a spatial nature,
    • sevenfold in its nature and that it is an organism of inner
    • beings, as possessors of an astral body: what is our nature
    • and what is absolutely real, then even the nature of major
  • Title: Art/Mystery Wisdom: Lecture Three
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    • our inner astral nature as human being. Painting is, as it
    • were, the outward projection of this inner astral nature of
    • ours. Just as we experience in our astral nature sorrow or
    • learning to know the inner nature of the path of
    • connect me with the realm of nature that surrounds me on the
    • spiritual nature of the world through spiritual science, we
    • ahrimanic nature in our building and, as it were, banish it
    • themselves in the nature of the Saturn condition, then the
    • people immerse themselves in the nature of the Sun condition,
    • if they immerse themselves in the nature of the Moon
    • colour and the nature of chiaroscuro will become apparent,
  • Title: Art/Mystery Wisdom: Lecture Four
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    • you know their true nature, where beings exist that have a
    • being of man is threefold: a bodily nature, soul and spirit.
    • For it really is like that. The threefold nature of man,
    • mankind knew nothing of the threefold nature of man. Everyone
    • bodily nature that lives on the physical plane, a soul nature
    • that actually lives in the soul world, and a spiritual nature
  • Title: Art/Mystery Wisdom: Lecture Five
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    • from outside . The need to refer to nature and to a model for
    • rejection of nature and outer reality. Far from it, for there
    • respect. They will actually unite their moralspiritual nature
    • We shall also understand something of how the surface nature of
    • understand the inner nature of things and to unite it with
    • nature of things.
    • to know the inner nature of colour and, as I said before, we
    • created in which forces of that nature could not be brought
  • Title: Art/Mystery Wisdom: Lecture Six
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    • be in the nature of what he calls science that it has a cold
    • riddles of nature will be solved, and then he will know how
    • nature one after the other. And they imagine how boring life
    • aspects. To approach external nature with our souls thus
    • filled with anthroposophy, is to find more riddles in nature
    • tell us the whole of his nature, nor fathom the universal
    • lifeless nature becomes filled with Lucifer and Ahriman and
  • Title: Art/Mystery Wisdom: Lecture Seven
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    • nature simply insist on their being satisfied. That is one
    • side of human nature. In this respect we say, ‘We do
    • out of the necessity of his nature. Strange experiments are
    • moral and immoral nature in the ordinary sense of the word is
    • something he will feel to be second nature. Particularly what
    • great deal in human nature, though, which makes it difficult
    • nature, you only have to observe life in the right way, which
    • nasty to them arises most often in egoistic natures, whereas
    • built, has a bodily, a soul and a spiritual nature in a
  • Title: Art/Mystery Wisdom: Lecture Eight
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    • to look at the spiritual aspect of nature and recognise
    • needed to form a skull.The inner unity in nature comes from
    • was to recognise, it would not express the essential nature
    • the creative forces in nature, and unless modern industrial
    • forces in nature. There is hardly anything outside in nature
    • which have the task of building up our bodily nature we get
    • ego-astral nature of man with the blood and nerve channels of
    • cannot happen, because they come from nature. But at least
    • societies which, by their very nature — otherwise there
  • Title: Evolution, Earth, Man: Lecture I
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    • him he can no longer keep his form. Nature forces do not give him
    • this form; nature forces merely break it apart, they do not make it
    • Of course, what is outside in nature seems beautiful,
    • second was of an air-nature.
    • spiritual-soul nature is born at the same time, and this remains. It
    • birth. What was the nature of this conception during the ancient Moon
    • protected from the mineral nature and may only be given the prepared
    • during his whole life was of a milk nature. Our air today contains
    • only comes at the moment of birth with the Moon-nature still present
    • process there is always something of the nature of fever, even in a
  • Title: Evolution, Earth, Man: Lecture II
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    • air; then there is a substance of a gaseous nature which plays a
    • chlorine, a combination of the two. Such things come about in nature.
    • which there was something of a thorn-like, nature, but also something
    • they have had to develop something of a lung nature. But the
    • Reproduction was at that time of a very different nature; it went on
    • completely preserved in his present corporeal nature the legacy of
  • Title: Evolution, Earth, Man: Lecture III
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    • all. It was pushed up by man, perhaps with the help of nature-forces,
    • nature of the fossils, how these animals and the various plants have
    • a little of the fly nature with our seventy to seventy-two years! We
    • So it is, gentlemen! And this is true not only of nature
    • in one case we have to do with nature, in the other with culture. But
  • Title: Evolution, Earth, Man: Lecture V
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    • itself up out of the rest of mighty Nature. It was only when
    • no cause for regret; it is in the nature of human evolution. It must,
    • according to the nature of the soil where one lives. You see, China
    • essential nature of their kingdom and its institutions. Their
    • it was a kingdom, it partook of the nature of a family.
    • nothing at all of what later took on the nature of a state. All they
    • being by the nature of the language and script. Here again it is not
    • nature of Chinese and Japanese painting.
    • conscious of inventing rules of a moral or ethical nature; they were
    • nature of the body is made manifest.
    • most something of a figurative nature. For the Chinese they signified
    • within them the spiritual nature of the physical body.
  • Title: Evolution, Earth, Man: Lecture VI
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    • excellent arrangement nature has made, that plants and animals and
    • nature that the human being forms starch and sugar in the healthiest
    • nature. He has to derive the sugar from the potato and the rye and so
    • on, but there is still something of nature in it. But with the fats
    • that man or animal have in them, there is nothing anymore of nature.
  • Title: Evolution, Earth, Man: Lecture VII
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    • establish the exact nature of his earlier arteriosclerosis. Usually
  • Title: Evolution, Earth, Man: Lecture VIII
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    • in nature too, anywhere in the world. You first have things in a
    • certain human beings to have an ape-like nature in the future, but
    • to tell; they were in harmony with nature and would speak not in an
    • forms to good spirits and all that is not nature, all that is
    • imagination is of a far more spiritual nature in the human soul than
  • Title: Evolution, Earth, Man: Lecture IX
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    • have you not, of different kingdoms of nature: plants, animals, human
    • belonging to the different beings of nature are related to the origin
    • nature. For instance, in a place where people are drinking wine,
    • part to the influences of Saturn, and so on. And the plant-nature in
    • The human being has the whole of nature within himself:
    • mineral, plant, animal, and man. The plant-nature in the human being
    • plant-nature, also have an odor. So whether something does or does
    • nature have, but in him it has all become feeble.
    • perfection than the other creatures of nature because what is
    • from a child out of his very nature, he will regard that as having
    • exists in nature by brainwork alone, but by being able to penetrate
    • into the secrets of nature. Cleverness does not necessarily lead to
  • Title: Evolution, Earth, Man: Lecture X
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    • have their influence upon what is of the nature of soul and spirit.
    • when a medicine is being prepared. So because nature does this far
    • connected with Nature herself
  • Title: Evolution, Earth, Man: Lecture XI
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    • beforehand, because something was already happening in nature in
  • Title: Evolution, Earth, Man: Lecture XII
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    • researches in the 40's of the last century into the nature of the
  • Title: Evolution, Earth, Man: Lecture XIII
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    • of nature.
    • nature, but nothing of particular interest. The comet was 13,000,000
  • Title: On the Development of Human Culture: Lecture I
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    • gradually built itself up from the rest of great Nature. It was only
    • no cause for regret; it is in the nature of human evolution. It has,
    • earth differs according to climate, according to the nature of the
    • super-sensible worlds found expression in the essential nature
    • kingdom, it partook as a whole of the nature of a family.
    • had nothing at all of what later took on the nature of a state. All
    • spiritual nobility is called into being by the nature of the language
    • This constitutes the very nature of Chinese and Japanese painting.
    • rules of a moral or ethical nature, but merely recorded their
    • such a way that what is of an animal nature in the body is made manifest.
    • nature. For the Chinese, they signified a reality. When, on getting
    • actually contemplating within them the spiritual nature of the
  • Title: On the Development of Human Culture: Lecture II
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    • nature, for indeed it is not so. We have, rather, to be clear that
    • battered in course of time. It is like that, too, outside in nature,
    • possible for certain human beings to become of an ape-like nature in
    • were willing to tell; they were in harmony with nature and would
    • that has no part in nature and is artificially produced, they would
    • imagination is of a more spiritual nature in the human soul than the
  • Title: Nine Lectures on Bees: Lecture I
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • background in the nature of the bees, and reserved for the Queen bee
  • Title: Nine Lectures on Bees: Lecture II
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • of bee-keeping has something of the nature of a riddle. Obviously,
    • delicately prepared by Nature, and having done so, makes use of it in
    • in Nature that is without forces. This six-angled, six-surfaced
    • matter if the larva were to occupy a round one. In Nature it
    • that Nature bestows much more care on the development of the
    • important one in the whole household of Nature — namely,
    • grow into independent beings because Nature encloses them on all
    • also possible. In Nature everything is wonderfully inter-related. In
    • Nature the laws which man is unable to penetrate with his ordinary
    • earth. This is brought about in the wisdom of Nature. If it should
    • become more numerous. In Nature, every need calls forth the working
    • take the nectar from the plants Nature does not remain idle, but produces
    • the bee-colony — of this organism — Nature reveals
    • Nature which are truly wonderful and of great significance. One
    • cannot but feel shy of fumbling among these forces of Nature. It is
    • Nature is everywhere hindered, though notwithstanding these
    • hindrances Nature works as best she may. Certain of these hindrances
    • for Nature. For example, he seems actually to be helping Nature when
    • Nature has elaborated in so wonderful a way. You see bee-keeping has at all
  • Title: Nine Lectures on Bees: Lecture III
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • article is really concerned with is effects of a chemical nature.
    • nature.
    • nature of the bee. But the sexual nature is entirely of a chemical character.
    • with their whole nature. The remarkable thing here is that in winter the
  • Title: Nine Lectures on Bees: Lecture IV
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • nature.”
    • Nature often
    • that Nature works with great wisdom, one
    • Nature's possibilities, for the plants produce honey and it certainly
    • Nature is a bungler, she makes only milk to flow from the
    • animal-nature in man. In man it is animal. If you take honey, it comes
    • from the plant world and has a plant nature. If you take silicic acid
    • — quartz — then this has a mineral-nature; it has quite a
    • the forces of nature at work here.
    • leads us very deeply into the great processes of Nature. You see, it is
  • Title: Nine Lectures on Bees: Lecture V
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • anyone knowing the nature of the cow realises it is quite
    • nearer to Nature than the cow that is being bred in this fashion. It
    • to do this in bee-keeping. Thanks to its nature the bee remains united with
    • external Nature; it helps itself again. And you see, gentlemen, this
    • to me on a farm, that all in good nature, I was nearly killed when I began
    • recognised that there is a great difference in whether one allows Nature to
    • is not aware what it was all like when only Nature herself was at
  • Title: Nine Lectures on Bees: Lecture VI
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • out of the whole nature of the bees, and that it would be well to
    • with a true understanding of nature. You see, it is not possible to
    • that are totally foreign to them; bees in their whole organic nature
    • things through their whole nature may be bound up with definite
    • I should like to say something quite briefly about the nature of this
    • gather substances from the storehouse of nature and then transform them
    • was first prepared in nature, and we find once more an instance of
    • state of dilution; Nature itself has brought it about in an indirect
    • gentlemen, nothing has been taken away from Nature, the essence of the
    • honey remains within Nature. The wasp cannot prepare the honey in the way
    • honey-substance from Nature, and transform it into honey within itself.
    • gentlemen, what it signifies that one can in this way look into Nature's
    • only to assist Nature by seeing that the wasp comes at the right
    • of nature.
    • in wax. Nature has herself increased the wax so that the cultivated
    • Nature has made richer in wax.
    • of honey production in Nature that has not yet appeared openly, for the
    • bring out into the open what remains still within Nature in the
    • so that Nature is herself a bee-keeper. The bees have drawn it forth
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  • Title: Nine Lectures on Bees: Lecture VII
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • nature.
    • the flowers, from flowering plants, and what is of a similar nature
    • substances. The bee gathers only what is of the nature of the
    • blossom, or more rarely what is leaf-like in its nature. The only
    • nature of the blossom (to woody parts and such-like they do not go)
    • of Nature quite a little cow market in aphis is carried on by the ants.
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • household of Nature, for the more one learns to understand these
    • realm of Nature.
    • would then have to say that Nature has given these creatures an
    • for one must look deeply into the whole household of Nature. It is
    • came a substance which had an animal-like nature. Our earth was once
    • nature. From cosmic spaces came the animal nature; from the earth the
    • throughout nature, You actually cannot find any bark of any tree that
    • birds feed on them. Throughout the whole of Nature there are these
    • household of Nature and its splendour. Everywhere things happen that
    • are willing to let it all rot away, but Nature orders it
    • would say: when we ants go out into nature and suck that out of the plants
    • bees, wasps and ants do not only rob Nature, but help to make it possible
    • for Nature to live and thrive.
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    • The Functioning of Spirit in Nature and in Man. The Being of Bees.
    • only oxygen and nitrogen, but that throughout Nature there
    • bees, wasps and ants. There is, may be, little in Nature which permits us
    • to look so deeply into Nature herself, as the activities of the insects;
    • work, what immense intelligence there is in the whole of Nature. Let us
    • Nature are extremely wisely made, and one must really say that there
    • human nature. One must make a picture of what is happening in the
    • this what strange relationships exist in Nature. Outside there, are the
    • everywhere in Nature and everywhere in the human body, so also is
    • there oxalic acid everywhere in Nature and in the human body.
    • liver, spleen or something of this nature. By way of the
    • of the nature of glycerine. I have then in the intestines oxalic acid
    • Nature there is intelligence everywhere; it comes through the formic acid.
    • arises everywhere where sensation, or something of the nature of the
    • formic acid in himself if he wishes to bring forth something of the nature
    • What significance has all this for Nature?
    • following year. Men may not appreciate this, but Nature finds it
    • quickened by the insects. As men we breathe in formic acid; in Nature
    • man on the one side and Nature on the other side. In Nature formic acid
    • Nature. Man is a little world, and between birth and death he is able
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  • Title: Art of Lecturing: Lecture I
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    • with the nature of its content, that it is inwardly organized
  • Title: Art of Lecturing: Lecture II
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    • organize; this grows. It is just in the nature of an organism
    • implicit in the very nature of both the human being and the
    • [“Daughters of Nature”],
  • Title: Art of Lecturing: Lecture III
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    • nature of the spiritual life, the nature of the
    • juridical-state life, and the nature of the economic
    • tendency of nature you have also to approach the tasks which
    • nature. And this suggestive influence did not only take root in human
    • the following attitude: it is an absolute necessity of nature that
    • nature of this view. He among all people is, as it were, predisposed
  • Title: Art of Lecturing: Lecture V
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    • spiritual life must have a sort of lyrical nature within you;
    • nature, reporters write their articles most frequently in
  • Title: Art of Lecturing: Lecture VI
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    • was in the nature of the Liberal Party, of which the joker,
  • Title: The Development of Thought from the 4th to the 19th Century - 1
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    • By its very nature Spiritual
    • began to ask questions about the nature of the impulses underlying social
    • law should be as supreme as in the world of nature and which, secondly,
    • believed that the spirit would help them to fathom the world of nature;
    • they believed that nature was in some way directed by the spirit. But
    • knowledge of nature. Men placed reliance alone upon observation and
    • of nature, dating from the time preceding the fifteenth century, will
    • the writings on the subject of nature indicate quite clearly that anyone
    • who experiments with processes of nature must be filled with a certain
    • certain Divine Beings. Experiments with the processes of nature must
    • working with the processes of nature. It was the aim of a man like de
    • in the world of nature outside the human being. It is, as a matter of
    • the nature of the laws and forces at work in the human organism, we
    • know that they are not to be found in outer nature. In outer nature,
    • the processes of outer nature. Nevertheless, if it is rightly applied,
    • the knowledge gleaned from a study of external nature enables us to
    • investigation of nature before the fifteenth century said to himself:
    • Outer nature lies there before me, but the laws of this outer nature
    • manifest in outer nature. But the evolution of the human being must
    • not be subject to the laws and processes of external nature. Man would
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  • Title: The Development of Thought from the 4th to the 19th Century - 2
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    • other feature of nature, the phenomena of the cloud-drifts in certain
    • connection with the surface of his nature, he is within what sounds
    • first and foremost under the influence of human nature itself. It was
    • from nature, they no longer participated in the life of nature, and
    • although they still have forms of thought derived from nature, they
    • and with the aid of Nominalism next came the conquest of nature.
    • hermits. Goethe says “He to whom nature begins to unveil her open
    • art.” Art, says Goethe, is a revelation of nature's secret laws,
    • upon something which it wants to bring forth of super-earthly nature.
    • because it has been fructified by thought born out of human nature in
    • nature from outside — has exhausted itself in natural scientific
  • Title: Boundaries of Natural Science: Lecture I
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    • phenomena of nature.
    • views concerning the man, Jesus, and the nature of Christ, because at
    • nature by means of the various sciences — mechanics, physics,
    • With regard to inanimate nature, one strives for the greatest possible
    • One wants to translate data gathered from nature into clear mathematical
    • would then be justified in saying: I contemplate nature, and what I
    • the ideal of the so-called “astronomical explanation of nature,”
    • realms other than that of inanimate nature. You know that in the course
    • to explain inorganic nature, Haeckel could nevertheless claim that this
    • party continually wove a tissue of ideas in order to explain nature,
    • that one should describe what occurs in nature and forgo any more detailed
    • [“Grenzen des Naturerkennens”],
    • by the view that one could explain the broad realms of nature in terms
    • concepts he formed concerning the realms of nature and external human
    • simply lay within human nature and the order of the universe that such a
    • that when contemplating nature we are forced, in thinking systematically,
    • conceived in observing external nature? If in one's search for explanations
    • namely tried to explain nature after the fashion of ancient Penelope,
    • Ah yes, if only we could, if only we could stand before nature entirely
    • nature, we must permeate it with concepts and ideas. Why must we do
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  • Title: Boundaries of Natural Science: Lecture II
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    • phenomena of nature.
    • soul the need to achieve an understanding of nature that will serve
    • what do I care about anything else? What do I care even about nature?
    • with nature in such a way that we try not to remain within the natural
    • confront the world of nature [see illustration], I use my concepts not
    • within our systematic science of nature as a whole do mathematics, do
    • is applicable to the external world of nature, and how is it that there
    • from which we can proceed to investigate the nature of science. Thence
  • Title: Boundaries of Natural Science: Lecture III
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    • phenomena of nature.
    • the essential nature of consciousness. Yesterday we showed already what
    • with a sleepy soul, if he could not awake in confronting external nature.
    • gradual acquisition of knowledge about external nature, is actually
    • activity of the soul different from that whereby we grasp external nature
    • the nature of mathematics — mathematics taken, of course, in the
    • the inner nature of that realm; only then does one begin to understand
    • through soul faculties of a mathematical nature. It was an Inspiration.
    • inner nature to manifest their activity externally. We shall have to
  • Title: Boundaries of Natural Science: Lecture IV
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    • phenomena of nature.
    • that the so-called “inner life” partakes of the nature of
    • come to grips with its true nature. One must delve into the depths of
    • nature. The pole of consciousness, on the other hand, was not to be
    • to external nature, felt a certain anxiety about anything that would
    • a concrete notion of the nature of sense-free thinking. One must have
    • a certain chilling effect on human nature — one makes a discovery.
    • images that then unfold the inner nature of man. Let me indicate the
    • external nature by means of experiments and conceptual thinking. In
    • or Imaginations, man's real nature shall elude our grasp. It is not
  • Title: Boundaries of Natural Science: Lecture V
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    • phenomena of nature.
    • is to attain knowledge that can reflect light back into nature and at
    • especially in women, who have less robust natures than men and who also
    • question posed by the concrete case before him. With regard to all nature
    • that can be interpreted in a Goethean manner. Goethe says that nature
    • nature revealed its open secret, where the striving that exists within
  • Title: Boundaries of Natural Science: Lecture VI
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    • phenomena of nature.
    • discussed yesterday. For, you see, there exist two poles in human nature.
    • Just as in nature everything
    • in nature is in constant metamorphosis, so it is with everything concerning
    • nature in images, that makes us clearly aware that we are being led
    • away from reality, away from a true investigation of nature. This has
    • nature, that with which he believed himself capable of arriving at insights
    • enthusiasm for nature, if we employ this faculty to any end but the
    • emerging from the soul-nature of humanity, just as he saw Inspiration
    • regarding the realm of nature. Only by allowing all that leads to
    • that provides insight into the human organism, into the nature of the
    • two faculties within human nature. On the side of matter is the faculty of
  • Title: Boundaries of Natural Science: Lecture VII
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    • phenomena of nature.
    • of an entirely physical nature have to be employed in such cases. And
    • of devices, of ablutions with cold water and the like. When human nature
    • that inclined by nature toward a freeing of the soul-spirit from the
    • only when one knows wherein the essence of human nature actually lies
    • predisposed by nature to come to a halt at the word. They did not penetrate
    • one must gain knowledge of the inner nature of Eastern culture. Without
    • this acquaintance with the inner nature of Eastern culture one can never
    • regain when he spoke of the deepest urge within him: he to whom nature
    • by science and observation of nature. An ever-more profound skepticism
    • It is in this way that genuine knowledge of the inner nature of man
    • nature of man's senses — a part, therefore, of the inner makeup
    • nature of the external world, so must the Westerner, leaving aside the
    • is made toward Imagination, the true nature of man is experienced inwardly,
  • Title: Boundaries of Natural Science: Lecture VIII
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    • phenomena of nature.
    • and thus resulted, in a sense, from a healthy drive within human nature,
    • color. And when we surrender ourselves to nature, we do not encounter
    • to see the true nature of reality with senses that are developed truly
    • true inner nature with strength of spirit, with the same strength we
    • The very nature of the thing shows us that we cannot penetrate any deeper.
    • would reveal the true nature of those hidden forces at which his earlier
    • of nature. That was the origin of Hegel's natural philosophy. And so
    • one had Schelling's unfulfilled promise to bring forth nature out of the
    • philosophy with regard to phenomenology, the true observation of nature.
    • that through Hegel's natural philosophy revelations about nature would
    • that is, to the level of nature's secrets ... it was shown that the
  • Title: Anthro Medical Therapy: Lecture I
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    • the higher members of human nature, the super-sensible members
    • we must try to grasp man's essential nature by means of an
    • the threefold nature of the human being. Today I will at
    • the way this threefold nature is concentrated spatially
    • make these thoughts of the threefold nature of the human
    • the cosmos, at least in the entire nature of our earth,
    • members of human nature we have to do with arrested processes
    • environment, to a process that exists already in nature and
    • outside my skin, according to its nature, comes to be inside
  • Title: Anthro Medical Therapy: Lecture II
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    • nature in order to direct our attention today from this
    • within human nature there is no purely physical activity.
    • oranized so that it is an imprint of the etheric nature.
    • light because, studied in its essential nature, it is a
    • substance manifests its true nature when it unfolds its
  • Title: Anthro Medical Therapy: Lecture III
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    • human nature which is ultimately responsible for the
    • complex of symptoms. On the other hand, nature
    • help that she provides in this realm. Nature herself groups
    • human being provides the domain for studying the nature of
    • nature, as they are, but we cook them or prepare them in some
    • earth for human use; in this way we induce nature herself to
    • nature groups together, in the moment of falling asleep and
    • nature tries to indicate at such moments. We will then see
  • Title: Anthro Medical Therapy: Lecture IV
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    • remedy from the outer kingdoms of nature?” This is a
  • Title: Anthro Medical Therapy: Lecture V
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    • description of the nature of the remedies we have arrived at
    • there is something of an infantile nature at work in the
    • Signatures” was based on an instinctive, inner
  • Title: Anthro Medical Therapy: Lecture VI
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    • nature of the remedies we have proposed, and we will continue
    • This is a polar opposition within human nature, and we cannot
    • outer nature is the metabolic-limb system. If something is
    • dilution by their very nature, for they always rise toward
  • Title: Anthro Medical Therapy: Lecture VII
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    • root nature is still present very strongly. Thus we cannot
    • effect on the astral nature in the digestive realm of the
    • fact that such relationships prevail between the root-nature
    • nature, and these forces once they have entered the human
    • realize, when we come to the leaf, that nature herself
    • when we make use of seeds. Seeds by their very nature are
    • nature.
    • made much more effective, for nature herself, and the forces
    • active in nature, are allowed to do some of the work of
  • Title: Anthro Medical Therapy: Lecture VIII
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    • of lead we have a force of nature that is extraordinarily
    • excitation of these ego-imprinting forces in human nature.
    • will hardly doubt that it has been drawn by nature herself.
    • this picture sketched by nature herself.
    • metallic element with our interpretations of nature in an
    • nature — from this viewpoint. There we find what I have
    • movement of radiations. Among the metals or metallic nature,
    • side. You must oppose what has entered from outer nature with
  • Title: Anthro Medical Therapy: Lecture IX
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    • supplement eurythmy exercises for present human nature, which
  • Title: The Building at Dornach: Lecture I
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    • configuration, artistic nature and spiritual essence of our
    • spirit through a study of Rembrandt and the peculiar nature
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    • penetrate into those forces which hold sway in human nature
    • soul-nature of man.
    • further ecpected that the Ego-nature will produce forms of
    • Ego-nature, gnarled, knotty forms must be expected, forms
    • consider the relation between the Ego-nature in the soul and
    • shows itself inwardly in human nature between the Ego and the
    • life. The nature of the relation between the Ego and the
    • come to terms. (Try to form an idea of the nature of the
    • Post-Atlantean nature which stands entirely and solely upon
    • they stand there as if created by Nature herself. We find
    • nature of beings and things which are then described from the
    • rooted in the nature of the Ego appears in a characteristic
    • been made to put aside everything of a personal nature, and
  • Title: The Building at Dornach: Lecture III
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    • an who understands his own nature would have to rebel against
    • of the Middle-European nature was necessarily an outcome of
    • would still be an expression of the nature of the man of
    • entirely surrendered their folk-nature, but it has not
    • surrendering their German element to the general nature of
    • own nature as man.
    • not! There is something in the Russian nature that is like a
    • actually existing there. In the German nature we find a state
    • find, the bridge leading to its own true nature, to find
    • this nature can be said in the sense in which an occultist
  • Title: The Building at Dornach: Lecture IV
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    • something of the nature of a cupola arching over him. What
    • conditioned in his will- nature and to which his will gives
    • nature of his will, when he allows the impulses of the gods
    • nature.
    • feel the nature of the several European cultures, and a great
    • we are trying to describe the secrets of manes nature, do we
    • own nature, willing, feeling and thinking are mysteriously
    • Feeling-sphere of human nature; if in what arches over the
    • convinced that the real progress of 0f human nature will
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    • relation to the Real — or, as is often said, to Nature.
    • Nature does not work with lines only, but has far richer
    • his lines than Nature is able to bring to expression in
    • nothing more than a substitute for what Nature can achieve.
    • can never produce anything that surpasses Nature; we cannot
    • even equal Nature. Whatever we aim at in this respect must
    • with the far richer means at her disposal, Nature is able to
    • Nature at all, or at most can be captured only momentarily.
    • whole magic of Nature to expression — perhaps the early
    • Nature and does not originate from the configuration of the
    • us as qualities of the beings in outer Nature. When our
    • the colours that are attached to the objects of Nature. If we
    • another is one that is never found in Nature, if a being with
    • colour which it could never have in Nature, one must feel in
    • will not be as they are in Nature, but far rather as they are
  • Title: Ways/Architecture: Lecture I: The Acanthus Leaf
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    • disconcert us, for it lies in the nature of things that
    • of nature. The artistic representation of the elements of
    • outer nature only entered into art later on. When men no
    • forms of art can no more arise from an imitation of nature
    • than music can be created by an imitation of nature. Even in
    • nature. My discovery of these connections in regard to the
    • Spirits who work in nature, create according to these forces;
    • nature is expressing the same things as we are expressing
    • nature, but of the expression of what is there as pure
    • that harmonises with its own nature. The whole building is
    • something living in the depths of human nature behind the
    • nature out of instinct — for he has made the principle
    • reproduce nature by pure imitation. It really was enough to
    • nature herself. The artists were wasting their time in their
    • efforts to imitate, for nature has it all in a much higher
    • nature it would be much easier to understand than this
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    • The spirits of nature have given us the larynx and we make
    • basic nature of the Greek art of building we shall realise
    • the Gods of nature. And now let us pass on to the forms of
    • them, we are creating in the same way as nature created the
    • speak of the real nature of painting we shall understand the
    • of colour as the speech of the soul of nature, of
    • receive it, the sacred nature of their task and something of
    • thus spring up in the world. Let us realise the living nature
  • Title: Ways/Architecture: Lecture III: The New Conception of Architecture
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    • no longer the nature of equality as in the case of the
    • penetrate into the depths of nature they appear before the
    • very being — the dual nature of man. When the curtain
    • how the spiritual form of nature and the higher spiritual
    • vertical position. It is an achievement of man's nature
    • questions relating to the living soul of nature in connection
  • Title: Ways/Architecture: Lecture IV: True Aesthetic Laws of Form
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    • of nature than the ordinary intellect of man can
    • of nature which without art would never be revealed. Here
    • that art is this manifestation of higher laws of nature about
    • structure. It is part of nature that the expedient and the
    • nature, that every animal has an astral body and that soul
    • by way of the soul nature, something that in turn streams out
    • merely contemplating the colours of nature we must try to
    • real nature of the spirit of human evolution.
  • Title: Ways/Architecture: Lecture V: The Creative World of Colour
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    • relationship of this or that artist to nature, or to other
    • that artist look on nature — are problems of philosophy
    • manifestation of secret laws of nature without which they
    • regard to the universe are inartistic in their very nature
    • scenes in nature like that of a rosy dawn worked upon man as
    • into the spiritual flow of the powers of of nature
    • that is to say of the spiritual powers behind nature
    • it deeply symptomatic of the whole nature of the present age
    • elements. Art has observed and studied nature long enough,
    • has tried long enough to solve all the riddles of nature and
    • penetration into nature. What lives in the elements is,
    • problems like that of the nature and being of colour, for in
    • the soul of nature and of the whole cosmos and we partake of
    • still more deeply into the nature of the world of colour and
    • that is the unity of the whole nature of man — the
  • Title: Art of Lecturing: Lecture I
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    • with the nature of its content, that it is inwardly organized
  • Title: Art of Lecturing: Lecture II
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    • organize; this grows. It is just in the nature of an organism
    • implicit in the very nature of both the human being and the
    • Nature”], we have indeed poetic works not at all in the
  • Title: Art of Lecturing: Lecture III
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    • nature of the spiritual life, the nature of the
    • juridical-state life, and the nature of the economic
    • tendency of nature you have also to approach the tasks which
  • Title: Art of Lecturing: Lecture V
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    • spiritual life must have a sort of lyrical nature within you;
    • nature, reporters write their articles most frequently in
  • Title: Art of Lecturing: Lecture VI
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    • was in the nature of the Liberal Party, of which the joker,
  • Title: Christmas Conference: Lecture 1: Introduction to the Eurythmy Performance
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    • the nature of eurythmy, for our friends know about this from
  • Title: Christmas Conference: Lecture 3: Rudolf Steiner's Opening Lecture and Reading of the Statutes
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    • upon them, but only an open-minded human nature.”
  • Title: Christmas Conference: Lecture 4: The Laying of the Foundation Stone
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    • nature comprised the totality of spirit, soul and body. Thus
  • Title: Christmas Conference: Lecture 6: Meeting of the Vorstand and the General Secretaries
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    • majority. But those who understand the nature of the human
  • Title: Christmas Conference: Lecture 8: Continuation of the Foundation Meeting, 27 December, 10 a.m.
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    • upon them, but only an open-minded human nature. Research
  • Title: Christmas Conference: Lecture 9: Continuation of the Foundation Meeting, 28 December, 10 a.m.
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    • prevented. Only by strictly emphasising the public nature of
  • Title: Christmas Conference: Lecture 13: Continuation of the Foundation Meeting, 30 December, 10 a.m.
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    • people can be found who are capable through their very nature
    • the soul in its true nature. Beyond this it will fall to us
  • Title: Christmas Conference: Lecture 17: The Envy of the Gods - The Envy of Human Beings
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    • something of the nature of the Mysteries said, in essence:
    • mankind that the human being in his inmost nature has come
    • majesty and in the minutest appearances of outer nature,
    • and through the earth it retains this form of its own nature.
  • Title: Christmas Conference: Lecture 20: On the Right Entry into the Spiritual World: The Responsibility Incumbent on Us
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    • spiritual impulses which then enter into the world of nature
  • Title: Awakening to Community: Lecture V
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    • certainty concerning things in nature round about him. He saw his
    • poetic fantasy to endow nature with a living spiritual element, is an
    • spiritual beings in the same way they beheld the world of nature and
    • laws governing the physical world of nature, the laws of consonance
    • themselves to represent anything of a spiritual nature in the awkward
    • of sorts, an echo of the divine that ruled in nature. Tragedies were
    • into nature. A thought was therefore earthly proof of the gods'
    • everyday living. But when we quicken our inquiry into man and nature
    • nature the object of his study or contemplated human beings moving
    • phenomena. The Greeks beheld nature in a way that enabled them to
    • feel the presence of the spirit in it. Their contemplation of nature
    • friends, people have indeed learned an enormous amount about nature.
    • nature leads, as I have often stated from this platform, to insight
    • nature. One gets a preview of the future, when man will bring to new
    • suitably deeper study of nature, one's total outlook on it becomes
    • saw nature as a fully matured being from which the glory of the
    • nature in this light. If we survey everything we have come to know
    • and feel about nature's creations as a result of making use of our
    • many excellent devices and instruments, we see nature rather as
    • Nowadays we regard plants as something that nature has to bring to
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  • Title: Awakening to Community: Lecture IX
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    • rather on feeling and is religious by nature, this experience of the
    • obviously only be answered by studying the nature of community
    • an earthly situation that aptly illustrates the nature of the cultus.
    • external nature is, of course, also an image of something spiritual,
    • nature permeate ordinary physical forces. A super-sensible event takes
    • carried away by anything in the nature of a proclamation of religious
    • chaotic, tumultuous nature, which will affect every phase of life and
    • by nature but by the human beings with whom we are karmically
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    • nature of anthroposophy is such as to bring this about in fullest
  • Title: Hegel, Schopenhauer, Thought, Will
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    • of the world. Secondly Hegel had his philosophy of nature, but
    • nature for him was nothing other than an idea, not even an idea
    • out-of-itself. So also nature is an idea, but the idea in a
    • it was all about “the will of nature”. So one can
    • only mighty nature substances are involved and act creatively;
    • delightful treatise “Regarding the Will in Nature
    • where everything which exists and lives in nature is taken from
    • nature.
    • deal with what is dead when we consider nature's laws. However
  • Title: Problem of Death: Lecture I
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    • nature of all these influences that are exercised from the
    • nature of this urge for cruelty, of these impulses to do
    • scarecrow. They are not of this nature at all, for
  • Title: Problem of Death: Lecture II
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    • of karma is inscribed in the nature of the man. Karma
    • from the physical nature of human beings who have died.
    • this period. We cannot really understand the nature of the
  • Title: Problem of Death: Lecture III
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    • imagined. It is a tendency in human nature which may very
    • of expressing with our instruments its own inner nature and
    • the inner nature, a certain adaptability to the most varied
    • nature, to speak of ourselves, to speak of what we could be
    • life, as a coming forth of the soul and spirit nature of
    • nature, and a feeling-impulse of a will-nature. These we
    • all human activity of an artistic nature there must lie as
    • way it is also the case with nature. In nature it is a
    • matter of really living within the activities of nature.
    • colours. Now outer nature is furnished with light and
    • By the nature of the Word
    • has died so recently. The nature of this soul can best be
    • philosophical natures who will always have to be led to
    • philosophical natures know all too well in their deep
  • Title: The Bridge between Morality and Nature
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    • The Bridge between Morality and Nature
    • Bridge between Morality and Nature
    • the law of nature and the order of the moral world. We have
    • a bridge between nature's laws and the moral order in the
    • with these polarized opposites in nature and, let's say, the
    • spiritual or even the moral world laws. Nature is undeniably a
    • dependent upon the laws of nature in relation to his or her
    • extracted from purely nature's laws, to sense oneself as
    • standing in the world order, not just rising out of nature.
    • bodily nature, and that the soul-spiritual could be regarded as
    • soul-spiritual nature. It is pointed out how with advanced age,
    • bodily nature. It is pointed out how the human being can imbibe
    • function of the physical bodily nature. Yes, those researchers
    • nature are ever more pushed to the background; that the
    • the laws of nature and therefore could remain with old
    • nature and on the other side some kind of real moral spiritual
    • world order. Just as the order of nature was once regarded in
    • understand how the physical bodily nature can again be
    • soul-spiritual is transformed in the physical bodily nature,
    • that the physical bodily nature again is transformed back into
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  • Title: Spiritual Science, History, Reincarnation, Culture, Examples
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    • between what can be called the order of nature and the moral
    • reflected in events of nature. When single historic examiners
    • great blossoming of the oriental culture of nature, but it was
    • nature observation in an attitude of secluded, often sectarian
    • which only considers outer laws of nature, who direct people
    • into everyday life that which will become the future signature
  • Title: Opponents to Anthroposophy
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    • of which, through its own nature, through its entire being,
    • nature. It is so, to take only one example, that folly
    • indeed, the secret lies in the creative combination of nature
  • Title: Eurythmy as Visible Singing: Lecture 1: The Experience of Major and Minor
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    • things you will feel how little people today know about the nature of
    • of music (as, for instance, the simple chordal nature of the major and
  • Title: Eurythmy as Visible Singing: Lecture 2: Experience and Gesture; the Intervals
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    • so well that they become second nature. Just as the musician has to
    • further in the course of the next few days) must become second nature
    • (because of the nature of the body and its relation to the environment)
  • Title: Eurythmy as Visible Singing: Lecture 3: Melodic Movement; the Ensouling of the Three Dimensions through Pitch, Rhythm and Beat
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    • eurythmy therapy. Only it is necessary to penetrate into the nature
    • are demanded if we are to describe the inartistic nature of our modern
    • I now introduce something in the nature of an exercise; I have to do
    • we make some differentiation between the right-left, as nature does
  • Title: Eurythmy as Visible Singing: Lecture 4: The Progression of Musical Phrases; Swinging Over; the Bar Line
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    • nature. But external nature can only be laid hold of by speech when
    • an element is introduced into speech which is really foreign. For nature
    • this that it is perfectly obvious that what comes from nature does not
    • is a creation of the human being. And if we examine the inner nature
    • force in the human being, and imitating nature is an aberration of the
    • to turn into nature in some way, instead of remaining human. We always
    • turn into a piece of nature when we are ill. Now we are human beings
    • of salt) [31] which is not a transformation of some process of nature.
    • we lead the part of the body in question away from nature and back into
    • the human realm. When we let someone do tone eurvthmy because nature
    • have nothing of nature about them. The musical element belongs only
    • to man, not to nature. [32]
  • Title: Eurthmy as Visible Singing: Lecture 5: Choral Eurythmy
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    • human being, you show, as it were, your spirit and soul nature. And
    • destroys that which is musical. Nature too is unmusical, and it is not
    • from nature that we are able to derive that which is musical.
    • its own nature.
    • developed a view towards outer nature, but has not developed that which
    • means of making your inner bodily nature flexible, inwardly supple,
    • be left to. nature. When we come to the human being, we have to enter
  • Title: Eurythmy as Visible Singing: Lecture 6: The Sustained Note; the Rest; Discords
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    • could furnish proof of its unmusical nature, it has laid hold of a drastic
    • a nature that we have to acquire a consciousness of them above all.
    • we are to get at its nature, we must not look at it as an interpreter
    • Anyone who really understands the nature of dreams does not take the
    • the possibility of looking for the essential nature of eurythmic movement
  • Title: Eurythmy as Visible Singing: Lecture 7: Musical Physiology; the Point of Departure; Intervals; Cadences
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    • the nature of the human organization, from the possibilities of movement
    • of the nature of major streams out from the will, that is, a streaming
  • Title: Eurythmy as Visible Singing: Lecture 8: Pitch (ethos and pathos), Note Values, Dynamics, Changes of Tempo
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    • in so far as it is wrought out of the inner nature of the human being,
    • You will always feel something of the nature of pathos present in the
    • where, in some way or other, the essential nature of the musical element
    • from anything of the nature of mime. Mime can have no place in tone
    • eurythmy, and anything in the nature of dance is only permissible at
    • by its very nature, eurythmy will oblige people to return more and more
    • owing to the very nature of eurythmy. You will discover that several
  • Title: Chance/Necessity/Providence: Lecture 1: Probability and Chance
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    • the nature spirits. He also relates his penetrating insights into the
  • Title: Chance/Necessity/Providence: Lecture 2: Consciousness in Sleeping and Waking States
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    • the nature spirits. He also relates his penetrating insights into the
    • with, questions about necessity in outer nature, questions about the
    • frequently discussed subject of chance, both in nature and in human
    • fact that we can come to know the essential nature of certain things
    • exclusively in what external, sense-perceptible nature has brought forth.
    • and a more general structuring. But it lies in the nature of the
  • Title: Chance/Necessity/Providence: Lecture 3: Necessity and Chance in Historical Events
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    • the nature spirits. He also relates his penetrating insights into the
    • of this kind occurring in the relatively great expanse of nature and
    • similar facts in outer nature that brought about this recognition of
    • reflection on the nature of historical evolution voiced by Mauthner
    • behind nature, and finally that underlying everything that happens as
    • it would be even less bearable for natures aware of “productive
    • Now if we penetrate fully into the nature
    • Now let us ask, “What is the nature
  • Title: Chance/Necessity/Providence: Lecture 4: Necessity as Past Subjectivity
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    • the nature spirits. He also relates his penetrating insights into the
    • evidence of the true nature of combustion was considered a most significant
    • our soul nature must be accompanied by a profounder grasp of concepts
    • an exponent of the view that necessity is inherent in the nature of things,
    • it back to bitter experiences of a subjective nature suffered in childhood.
    • the nature of necessity in us is of the past and is merely bringing
  • Title: Chance/Necessity/Providence: Lecture 5: Necessity and Past, Chance and Present
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    • the nature spirits. He also relates his penetrating insights into the
    • concepts of a demanding nature. They are what disciplines our souls and
    • discussed. A few especially mediumistic natures even carried things
    • to studies of a kind that more “mystically” oriented natures
  • Title: Chance/Necessity/Providence: Lecture 6: Imaginative Cognition Leaves Insights of Natural Science Behind
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    • the nature spirits. He also relates his penetrating insights into the
    • sleeping and waking and related matters. I spoke of how the whole nature
    • all of external earthly nature. These gnomes, who belong to the external
    • same character, the same inner nature as the thought-forms described.
    • the laws that govern nature are to be found within the natural world
    • nature, something quite strange, namely, that we are becoming part of
    • it is suspended in the water. This principle obtains throughout nature,
    • us. And if we study the brain in the brain fluid and study the nature
    • rhythm that constituted human physical nature on the moon. And our whole
    • has spread out over that nature as an outer covering. Hidden beneath
  • Title: Chance/Necessity/Providence: Lecture 7: The Physical Body Binds Us to the Physical World
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    • the nature spirits. He also relates his penetrating insights into the
    • the nature of the impulses that come from this etheric body find support
    • that between death and rebirth wisdom of a materialistic nature that
  • Title: Chance/Necessity/Providence: Lecture 8: Death, Physical Body and Etheric Body
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    • the nature spirits. He also relates his penetrating insights into the
    • the totally different nature of the spiritual world.
    • us after death with a continuous ego-consciousness in the nature of
    • for much that causes our movement problems of this or that nature.
  • Title: Child's Changing Consciousness: Lecture I
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    • Well, this was the first shock when the nature of the human
    • nature, science has, at the same time, alienated human beings
    • else our attention is directed to other realms of nature, to
    • those applied to inorganic nature. Nevertheless — at
    • physical nature reflects the soul and spiritual nature seems to
    • insight into human nature is called for, insight based on a
    • on the nature of the entire universe.
    • human nature as it really is. In a certain sense this failure
    • to penetrate human nature has already crept into modern-day
    • example, that teachers can penetrate human nature so deeply
    • alienation from real human nature.
    • nature that surround us, now transfers the knowledge gained to
    • thinking about outer nature now becomes the key to
    • nature. Current research shows such courage only when observing
    • external nature, but shrinks from applying the same methods in
    • When characterizing these phenomena that occur in nature,
    • cognitive powers used to study outer nature, but modern science
    • their time, from the universal nature of human feelings and
    • from human nature itself. If I had my way, I would give
    • if our understanding can penetrate the very nature of the human
  • Title: Child's Changing Consciousness: Lecture II
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    • nature of the growing human being, bearing in mind the later
    • this, one's knowledge of human nature must be capable of
    • soul life a stronger connection with what is of the nature of
    • for it lies in the child's nature to learn to think only
    • quality of mirroring, or reflecting, outer nature and its
    • nature and its processes. Thus all of the child's first
    • thinking is aimed at creating images of outer nature and its
    • animal forms, how to grasp the nature of the upper chest organs
    • This is how some people would explain the nature of the human
    • Spirit, soul, and body — spirit, soul, and nature
  • Title: Child's Changing Consciousness: Lecture III
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    • one look at human nature is enough to discover reasons for this
    • to the realm of language has an artistic nature. Language
    • but has a completely pictorial character. True to nature, such
    • according to their nature, must remain characteristically
    • treated with an understanding of human nature. We will hear
    • of human nature. It will open one's eyes to the incisive
    • own nature, children, having gone through the change of teeth,
    • will-nature of the ancient people who used them, whereas the
    • how should this be done without countering human nature? We
    • which has a rhythmical nature, in order to work back again
    • polarities in human nature. The nerve-sense system on the one
  • Title: Child's Changing Consciousness: Lecture IV
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    • human nature, it can become extraordinarily difficult to
    • at school is attuned to human nature. If you know how to form
    • to the mutual interaction between the soul-spiritual nature and
    • find this unity between what has physical nature and what has
    • moral nature. This is what you have to remember when working
    • depend largely on our soul nature. When we pronounce letters,
    • whole — you will find the way back to the true nature of
    • are a way of expressing and revealing a person's inner nature.
    • outer nature. You can confirm this for yourselves if you go
    • true nature of hair. And because it seems almost too obvious,
    • nature. Even in demonstrations everything depends on the choice
    • A blossom, taken by itself, is a falsehood in nature. In order
    • young students gradually from the divine-spiritual in nature,
    • to recognize, through a pictorial contemplation of nature, how
    • divine-spiritual weaving in nature and in history, a new stage
    • nature. In my lectures I have used the comparison of the river
    • harmony with the child's nature. Thus we neither wish nor
    • results from insight into human nature were to now declare that
  • Title: Child's Changing Consciousness: Lecture V
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    • a will nature.
    • will tolerate only an approach to external nature and to the
    • they learn about — even if it is part of inorganic nature
    • inclination to look so intimately at human nature. Otherwise
    • nature of the etheric has a quality all its own. During the
    • nature of the human being, and that it contradicts the truth.
    • considers the true nature of the human being; pedagogical
    • human nature would never tell a child, “You cannot yet
    • in the child's nature between the change of teeth and puberty.
    • does represent a complete about-face of children's nature
    • nature of children tests the teacher as never before. They want
    • When this view of education has become second nature, one will
    • problem, we must try to avoid harming human nature when
  • Title: Child's Changing Consciousness: Lecture VI
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    • of reaching the child's true nature — one must learn to
    • know the child's true nature according to what has been shown
    • gratitude may arise in us whenever we look at nature. It may be
    • nature's phenomena. And if we only act properly in front of the
    • least some degree of appreciation for the universal nature of
    • this time of life. At that age one can see how love of nature
    • leading up to the twelfth year — love of nature awakens
    • Before this stage, the child's relationship to nature is
    • that belongs to the fairyworld of nature, a love that has to be
    • realities in nature awakens only later. At this point we are
    • can finally take hold of the bodily nature in the right and
    • human nature. If you want to introduce changes by external
  • Title: Child's Changing Consciousness: Lecture VII
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    • the child's own nature. This represents one side of what has
    • that are alien to its nature. They may appear within some
    • nature. There is nothing one can do about it, because if
    • relationship to the nature of the growing human being; they are
    • nature, we are simply led to introduce the children — or
    • against human nature if we did not include bookbinding and
    • right attitude, and this is what really matters. The nature and
    • in matters of a more cognitive nature.
    • inability to understand the true nature of matter. Knowledge of
  • Title: Child's Changing Consciousness: Lecture VIII:
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    • everything of a rhythmic nature in the human being, is mainly
    • (and yet, true to the nature of the human organism) are the
    • nature.
    • — similar to the way we see outer nature. Just compare
    • easily reproach nature for being tremendously wasteful.
    • natures of the choleric, melancholic, sanguine, and phlegmatic
    • understand human nature cannot assess how important certain
  • Title: Child's Changing Consciousness: Introduction to a Eurythmy Performance
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    • intellectually thought out, nor are they excessive by nature.
    • anthroposophy must, by its very nature, find practical
  • Title: Colour and the Human Races: Lecture I: The Nature of Color
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    • The Nature of Color
    • THE NATURE OF COLOR
    • to look at nature but to think out all sorts of artificial
    • bull-nature. He is not of course directly excited through red,
    • Goethe's nature was not one to believe
    • nderstand nature without coming to Goethe's
    • simply on nature in a natural
    • is merely devised, does not rest on nature at
  • Title: Colour and the Human Races: Lecture II: Color and the Human Races
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    • of such a nature will be white. That is the snow in winter. It
    • of such a nature that he throws back all
    • But consider how they have not the nature
    • warmth. They have not the right nature for taking up so much
    • result? Their nature is organized to take up as much as
    • under, they die from their own nature which gets too little
    • element of their nature is their desire-life. They can no
  • Title: Development of the child up to puberty
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    • actually breathe this in. In every process of nature there's
    • nature were like human processes, by personifying and
    • clarifying, now the child may be educated about nature in a
    • Stories of nature, even in their most elementary forms, should
    • in the last centuries between nature observation and the moral
    • nature which only works with the necessity, as I've often
    • of nature observation creates a worldly structure, builds
    • what lives in the observation of nature. This is why people
    • outer nature is described, what a person may feel, how the one
    • influences the other. Our present day nature observation, as it
    • establish and view the world through the view of nature, will a
    • materialism only became external nature's concepts — but
    • only the outer nature concept, where a human being no longer
    • nature. Thus it is interesting if we can read what the English
    • good-natured impotent forms it assumes. The battle which is
  • Title: Cosmic Prehistory: Lecture I: The Threefoldness of Space and the Unity of Time
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    • was the nature of the human soul in the ages of antiquity? We look back
    • of space, but this is to me the reflected proof of the threefold nature
    • origin similar to that for the threefold nature of God through space.
    • that it is largely the unscientific nature of modern science, so-called,
    • — for the living nature of time. They did not speak of a line
  • Title: Cosmic Prehistory: Lecture II: Lucifer and Ahriman
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    • Place in your whole nature in youth. That is the one stream.
    • nature he is not merely in the realm of time which has just been
    • nature that runs its course in time, so will man know nothing of this
    • fight against hierarchies of a different nature. You could not have
    • takes place at the foundation of human nature. Because it is gruesome
    • the Group. And wherever we look; whether in the life of nature or in
    • nature as soon as it comes out of the state of equilibrium. We must
  • Title: Cosmic Prehistory: Lecture III: Romanism and Freemasonry
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    • the human being is of a double nature, as we have explained, that in
    • part of human nature that is the bearer of the conscious life. To begin
    • in man's conscious head-nature lives materialism; in his subconscious
    • nature, which goes through a metamorphosis after we have passed through
    • us say, lower nature of man is the bearer of the unconscious soul-life
    • that the lower nature of man becomes increasingly spiritual. You must
    • really enters your mode of living, and the lower nature gets increasingly
    • The lower nature, however,
    • in the head, in man's upper nature, there are only materialistic ideas
    • and sympathies, this upper nature is unable to work on man's lower nature,
    • and in consequence of this deprivation, the lower nature is exposed
    • lower nature when it becomes so spiritual under the influence of materialism,
    • into the lower nature. The paradoxical truth appears before our soul
    • purely idealistic ideas have again the consequence that the lower nature
    • in man's lower nature, purely clerical concepts built on tradition without
    • growth of materialism in man's lower nature. Speaking crudely, one might
    • say that the type of this increasing materialism of the lower nature
    • manes lower nature has no nourishment if the head harbours none but
    • such a culture is pre-eminently exposed not to their own head-nature
    • on the fact that true reality is of a totally different nature from
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  • Title: How Can Mankind Find Christ Again?: Lecture 2: The Entrance of Christianity into the Course of Earth Evolution
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    • a divine nature loses its luster, nevertheless we have seen for some
    • among the deeper natures of humanity a consciousness of the actual existence
    • there. In a certain sense we can only understand the nature of Solomon's
    • nature of Solomon's Temple and the nature of Christianity present
    • say to himself: When I walk through the world and see external nature,
    • when it was believed that something of the true nature of things might
    • death can reveal the true nature of this world, that reality must be
  • Title: How Can Mankind Find Christ Again?: Lecture 3: Brotherliness and Freedom ...
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    • sense, to offer upon the altar of Christ what nature has bestowed upon
    • his receiving at least one thought that alters his nature a little,
    • man's true nature — not when we insist in an absolute sense that
    • The possibility of receiving wisdom from nature simply through being
    • from our own organism, from what is bestowed upon us by nature. If the
    • then we might just as well die. For from the course of nature, from
    • the elemental occurrences of nature, we can gain nothing more for our
    • from the forces of nature, he cannot properly develop the impulse, the
    • that the Greeks developed was of a different nature. When the Greeks
    • fashion, through the scientific observation of nature. You can study
    • the study of nature began at the very time when concepts vanished. Observation
    • of nature entered the life of that time, but there were no concepts
    • both for the budding observation of nature and for the revelations of
  • Title: How Can Mankind Find Christ Again?: Lecture 4: Contrasting Principles of Ancient and Modern Initiation
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    • Today it is not easy to speak of the general nature of the Mysteries,
    • one tries to discover the true nature of the world by external means,
    • perceived spiritual realities within the phenomena of nature. They perceived
    • of nature. Nevertheless, although they spoke generally of the manifestation
    • of elemental spirits in nature, they had a deep knowledge that these
    • that a conception of nature could give no explanation of the being of
    • with the whole of nature spread out in the world; therefore, if a man
    • nature and could be discovered by human means, secrets that could not
    • to say about external nature as it presents itself, is such that it
    • look up from external nature that he saw around him on earth to the
    • just as he is born out of the kingdoms of nature on earth, something
    • that he had discarded in his transition from Moon-nature to Earth-nature.
    • from the kingdoms of earthly nature, but also something coming from
    • into his entire human entity. A man discovered the nature of the starry
    • gained without man's whole nature being profoundly affected. (I
    • of nature here on earth. He began to feel himself as belonging to the
    • nature. Whether they admit it or not, the people of our time really
    • the higher members of man's nature. I do not say that the enlightened
    • into the ordinary world of nature—it is also, of course, outside
    • laws of nature to the forms of nature, to nature formation. Hence, he
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  • Title: How Can Mankind Find Christ Again?: Lecture 5: The Change in the Human Soul Constitution
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    • even all ideas (not the single laws of nature, but the forms of the
    • laws of nature) are, fundamentally, inherited concepts. The experiments
    • in the nature of visions, everything that depends upon involuntary imaginations,
    • there is life when the nature of the opposition is experienced, when
  • Title: How Can Mankind Find Christ Again?: Lecture 6: Transformation of the Human Being in the Course of Evolution
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    • nature from higher, supersensible points of view people troubled themselves
    • belief in immortality, in the divine nature, and so on, was attached
    • where more of the universal nature of man is revealed.
    • forward (in accordance with present possibilities) into the inner nature
    • of nature — not a subjective study or anything of the kind —
    • a long period — you can see that if we want to present the nature
    • to what is working in the depths of human nature.
  • Title: How Can Mankind Find Christ Again?: Lecture 7: Experiences of the Old Year and Outlook over the New Year (part 1)
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    • should dwell on the transitory nature of time. For this need we may
    • our mind's eye the transitory nature of time and of events in time,
    • and etheric bodily nature that was given to us as a kind of vehicle
    • in mind. Events in nature take place comparatively quickly; we go more
    • through in a single year. In other words, external nature, as revealed
    • we had exactly the same speed as everything in outer nature that is
    • life. We would no longer be able to distinguish ourselves from nature.
    • For in reality we are distinguished from nature through the fact of
    • Otherwise we would take it for granted that we belonged to nature. And
    • parallel the speed of events in external nature, we could never become
    • we could learn from nature if we did not go through life seven times
    • more slowly than nature herself. Upon arriving at our fiftieth year
    • forward with the same speed as external nature, there would be no distinction
    • between our soul-spiritual character and the course of outer nature.
    • We would consider ourselves part of outer nature and experience everything
    • the world than does external nature.
    • from nature and are therefore able to become ill. Nor do we realize
    • clay. Nature let them fall into decay and leveled them to the ground,
  • Title: How Can Mankind Find Christ Again?: Lecture 8: Experiences of the Old Year and Outlook over the New Year (part 2)
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    • of human nature that at first people will be averse to recognizing any
    • Poincare, Avenarius or Mach, conceive of nature in such a way that they
    • never arrive at reality, where nature is actually at work: they only
    • reach a specter of nature. This relates to what I said here a few days
    • easy or comfortable matter. It is not of such a nature that one could
    • world they would like to be given something of the nature of a festive
    • escape it. They would like to objectify their intelligent nature, to
  • Title: Community Life: Address 1: The Goesch-Sprengel Situation - Part 1
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    • evil nature of your behavior is your refusal to accept any criticism
    • to take our signatures as an assurance of our unconditional and constant
  • Title: Community Life: Address 2: The Goesch-Sprengel Situation - Part 2
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    • fully taking their pathological nature into account, we allow them to
    • the fundamental nature of our movement to lead people further, if possible,
    • confidence of a personal nature in myself. Try to think about this and
    • it is the nature of things to remain incomplete. My method, however,
    • not in what actually happened, you understand, but in its nature and
    • I have mentioned is intimately related to the whole character and nature
  • Title: Community Life: Lecture 1: Requirements of Our Life together in the Anthroposophical Society
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    • Its subject was the nature of evil. In that lecture, I explained
    • transferred to the physical plane. For what is the nature of this force?
  • Title: Community Life: Lecture 2: The Anthroposophical Society as a Living Being
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    • materialistic discussions on the nature of life itself, we can find
    • What is the nature of a
    • the whole nature and essence of our Society.
    • a spade, and also that it belongs to the very nature of our Society
    • nature, our own physical body, we know that we have to be physically
    • nature of an esoteric society, however, that foolishness occurs every
  • Title: Community Life: Lecture 3: Swedenborg: An Example of Difficulties in Entering the Spiritual World
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    • essential nature of these Mars beings as the Angeloi had. He was unable
    • use the means suggested by the very nature of things themselves to draw
    • place, will by its very nature lead you to the right thoughts and keep
  • Title: Community Life: Lecture 4: Methods and Rational of Freudian Psychoanalysis
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    • of its very nature and the influence it allowed me to exert, to bringing
    • nature of his relationship to Miss Sprengel. We could add to these three
    • that the majority of these islands are sexual in nature. The psychoanalyst's
  • Title: Community Life: Lecture 5: Sexuality and Modern Clairvoyance, Freudian Psychoanalysis and Swedenborg as a Seer
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    • the nature of these Mars beings even though they concealed all their
    • It seems he was not completely able to extricate his spiritual nature
    • forces involved in what are now the lowest drives in human nature, and
    • and to understand it from the inside, out of the inner nature of the
  • Title: Community Life: Lecture 6: The Concept of Love as it Relates to Mysticism
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    • to be something in human nature that produces the emotions these crazy,
    • of love, a miracle takes place in defiance of all the laws of nature:
  • Title: Community Life: Lecture 7: The Philosophy of Psychoanalysis as Illuminated by an Anthroposophical Understanding of the Human Being
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    • a sign of arbitrary emotions belonging to subjective human nature.
    • to take our physical nature as it is now and assume that if we imagine
    • the world of the perception of physical human nature on Saturn. For
    • of structures corresponding to physical human nature during the Saturn
    • our physical Sun nature with our present-day physical organs of perception.
    • as the level required for comprehending human physical nature during
    • Sun nature at a somewhat lower level. We can call this
    • the world of the perception of physical human nature on the Sun.
    • human nature as it evolved during the Moon period, a still less elevated
    • our physical Moon nature. Let us call this third stage in the relationship
    • the world of the perception of physical human nature on the Moon.
    • we come to our physical nature during the Earth stage of evolution.
    • of physical human nature on Earth.
    • at length how what we recognize as human physical nature at the Moon
    • extent that we are speaking of our present-day physical nature, is a
    • Moon-like in nature, something more hidden that is Sun-like in nature,
    • and something still more deeply hidden that is Saturn-like in nature.
    • perceptible body and are nobler and more spiritual in nature than the
    • In assessing the nature
    • nature is in a process of descent. Therefore, when we look at human
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  • Title: Migrations ...: Lecture 1: The Social Homunculus
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    • more instinctive part of human nature.
    • depends upon the soil and ground, upon other foundations of Nature This
    • foundation of Nature must exist. It cannot be saddled on to the state.
    • Nature produces. This leads us to a threefold structure, for
    • Nature. And the course of human development itself, must supply to the
  • Title: Migrations ...: Lecture 2: What Form Can the Requirements of Social Life Take
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    • same way in which processes of Nature take their course under the influence
  • Title: Migrations ...: Lecture 3: Emancipation of the Economic Process
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    • to indicate this inner moral side of human nature, if we wish to indicate
  • Title: Migrations ...: Lecture 4: Three Conditions Which Determine Man's Position
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    • phenomena of Nature, a science which is, as it were, devoid of morality,
    • relating to Nature and those relating to the moral order of the world.
    • of the causality which can be found in Nature, and it aims to bring
    • of Nature. Do you find in the words or writings of modern men, belonging
    • in the hierarchical order of Nature, I could not exist without the soil
  • Title: The Social Question as a Question of Consciousness: Lecture 1
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    • ninety-nine signatures; if another ninety-nine of the Germans of the
    • a realm but omitted to set it the tasks arising from the essential nature
    • busy in Germany obtaining signatures for the Appeal. And in Austria
    • telegram from Vienna: “By midday 11th, 73 signatures, more certain
    • tomorrow”. And on the following day: “Total 93 signatures”.
    • That could be announced from Vienna, and more signatures were reported
    • be to find among them a number of signatures of well-known personalities
    • several signatures have already been obtained. We have always to consider
    • much astonished when a well-known personality, whose signature one of
    • them. They were, however, of a nature to make one see that men today
  • Title: The Social Question as a Question of Consciousness: Lecture 2
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    • on reality, is brought into line with what the nature of the social
    • a first brief indication of how the threefold membering of the nature
    • economic life. Thus, simply through knowledge of the nature of man we
    • is necessarily full of prejudices; that is the nature of present-day
    • opposed to human nature and the very reverse of what lies at the basis of
  • Title: The Social Question as a Question of Consciousness: Lecture 3
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    • nature of the social organism. You will have realised how radically
    • nominated and decorated by something in the nature of a monarchy. The
    • social order, that is in accordance with Nature, each out of his own
    • understanding the threef0ld nature of the social organism, which enters
  • Title: The Social Question as a Question of Consciousness: Lecture 4
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    • nature, as such, represents in the external world, because from the
    • have to use force on the object. Objects of nature do not allow of this,
    • to imitate nature, the model takes on an expression as if he had catalepsy.
    • must be used, not to irritate nature, but to reproduce how it appears
  • Title: The Social Question as a Question of Consciousness: Lecture 5
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    • justification of the threefold nature of the healthy social organism.
    • that can be brought into the concept ‘commodity’. The nature
    • in such a case and this would arise out of its very nature by those
  • Title: The Social Question as a Question of Consciousness: Lecture 6
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    • nature is no longer recognised. The social demands made today are the
  • Title: The Social Question as a Question of Consciousness: Lecture 7
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    • incapable of directing our thought to what is living in nature, and
    • urged from the side of the proletariat against the oppressive nature
    • to become aware that to understand in its concrete nature anything living,
    • its opposite to arise. It is the same in what is living in nature as
  • Title: The Social Question as a Question of Consciousness: Lecture 8
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    • creatively in nature, the ideas that do not come to reflection in man
    • in which these ideas existed before nature arose and before man was
    • evolved on the foundation of nature. Thus Hegel tried to represent ideas
    • point — nature. Here too, I might give you certain opinions as
    • is, God before the creation, to nature. Probably, however, you would
    • thinking. According to Hegel, logic contains the idea in itself; nature
    • as nature is also idea, actually nothing but what is contained in logic,
    • being. Then Hegel examines nature in its pure mechanism to the point
    • everywhere, as far as nature is an open book to man, to point to ideas
    • a sort of catalogue of all the concepts and ideas incorporated in nature,
    • before the creation of the world., then apart in nature, and in the
    • II Nature: Idea in its external being
    • that mankind and nature have produced in the way of ideas. He now feels
    • carries over this inner triad, sought by Hegel for logic, nature and
    • of you in yourself is body, nature — the idea outside itself is
    • become two-legged, as you appear outwardly in the order of nature. The
    • again even in our outward view of him? This means not taking man's nature
    • in his own envelope, man who stands at the highest point in nature,
    • in my looking upon the whole of nature, upon every visible thing, as
  • Title: The Karma of the Individual and the Collective Life of Our Time, Goethe
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    • world with his view of Nature, how everywhere behind his
    • knowledge of the truth in the phenomena of Nature? And do we
    • altar to the great God of Nature? On this altar, composed of
    • many different objects of Nature, he fixes a fumigating candle
    • which he offers to the great God of Nature. How sublimely
    • of Nature. Here we see how this trait, which must surely have
    • nature and the events of his time. In accordance with the
    • any means. Only in Goethe's complex nature there was also a
    • what is around him. But Goethe's nature is spread over many
    • the etheric body is that part of our supersensible nature which
    • simultaneously with the physical. In a nature such as
    • in which Goethe's nature works. As I said: he takes the
    • of his own nature. Goethe requires the action of life upon him,
    • nature.
    • ‘Wagner’-natures think that they can easily transpose
    • Nature and the activity of the Spirit are one in human
    • during those years, in accordance with his individual nature;
    • belongs! It is the reflection in human nature of day and
    • with Goethe's conception of Nature, and intensely so since
    • the impulse given by Goethe to the conception of Nature
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  • Title: The Cyclic Movement of Sleeping and Waking
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    • receive with open mind these complications of his nature.
    • physical-organic nature of man. He is placed, as I showed in
    • nature of a man like Goethe would come into play with unusual
    • man's lower nature, and in this case the forces have withdrawn
  • Title: Insertion of Early Human Destiny into Extraterrestial Relationships
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    • relation at all to human nature will be excluded, and a quite
    • that accord with the true human nature. Increasingly, they
  • Title: The Apocalypse: Lecture I
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    • However, just as there are laws of nature which are valid
    • understanding of the inner nature of what ancient
    • acquire very profound knowledge of the inner nature of sound,
  • Title: The Apocalypse: Lecture II
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    • expressing his inner nature with a single sound. The only thing
  • Title: The Apocalypse: Lecture IV
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    • upon as the writer of the letter is in line with the nature of
    • Mystery. For it was in keeping with the nature of the Mystery
    • However, if the essential and eternal natures of those people
  • Title: The Apocalypse: Lecture V
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    • finds out what human nature is if one contemplates something
    • in the phenomena. We see nature in a rather stable way today
    • nature at all. We walk through the countryside, and we see
    • forms in nature.
  • Title: The Apocalypse: Lecture VI
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    • the closed nature of three, the open nature of four, and the
    • other things in nature. Just suppose that it would occur to
    • Nature to have a different arrangement in the rainbow, —
    • as the course of nature is in it, the candidate for initiation
    • duty to think inwardly in numbers, just as Nature thinks in
    • nature of things, and this helped them to see the way things
    • event in nature like the ice age or flood was. This separation
    • course, this will also be connected with events in nature, but
  • Title: The Apocalypse: Lecture VII
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    • about how the divine ego lives in human nature arose from a
    • understand the Mystery of Golgotha and the nature of Christ. He
    • nature contained in Christ? Should one look upon the Christ as
    • knows nothing about nature and which is a different order than
    • nature is the realm of the Spirit.
    • of effects of nature which are also spiritual effects, for
    • spiritual activities are present in all activities of nature.
    • have two kingdoms the kingdom of nature or the kingdom of the
    • of the kingdom of nature and into the kingdom of the Spirit by
    • spirit which is entirely free of nature. Thereby he becomes a
    • Harnack's book about the nature of Christianity. One can put
    • for transubstantiation must be placed in the series of nature
    • processes, that is, in the spiritual part of nature
    • of a working of the spirit through the laws of nature. This is
    • who raises the kingdom of nature to the kingdom of the spirit
    • shouldn't look for in the wide order of nature, although it is
    • order, a spiritual order besides the order of nature, since 666
    • into nature. The results of the previous earth life
    • lawfulness there which is not a nature lawfulness at all,
    • nature, is no Father force, — it is a force of the Spirit
  • Title: The Apocalypse: Lecture VIII
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    • outwardly. They will be intensive, strong natures outwardly
  • Title: The Apocalypse: Lecture IX
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    • Christ and his real nature.
    • nature of what was laid down an eternally long time ago, as it
    • beyond the Father-nature principle. According to its form, all
    • nature and the spirit in nature and one could be satisfied with
    • directly through the spirit and not through nature. In ancient
    • times initiates always chose the detour, through nature. New
    • with the spiritual nature of the world through what has flowed
    • follows: Nature is one way to get into the spiritual world, and
    • Say: “Nature is great,” — they meant what one
    • knew about nature in antiquity — “but what is
    • apocalypticers is just as great or greater.” For nature
    • were. And one will describe this north pole from the nature of
  • Title: The Apocalypse: Lecture X
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    • between the Father God who underlies all facts of nature,
    • including the ones which work into human nature, the Son God
    • cosmic order which is far away from nature and foreign to
    • nature. This is how sharply contoured the three persons of the
    • form. What is the nature of a king or the nature of a lord? If
  • Title: The Apocalypse: Lecture XI
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    • into through their human nature before our souls. Everything
    • impulse, and it's not a matter of a weak nature working, as in
    • laws of nature is becoming unexplainable. This will be the
    • taking place in accordance with the laws of nature. It will
  • Title: The Apocalypse: Lecture XII
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    • Even though this ego only entered man's inner nature much
    • given to him from the cosmos made him feel that his nature had
    • everything that gave him his spiritual and soul nature
    • concern himself again with that draconic beast in human nature
  • Title: The Apocalypse: Lecture XIII
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    • These human beings display the nature and essence of human
  • Title: The Apocalypse: Lecture XIV
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    • nature, so that one can say that the spirit comes from spirit
  • Title: The Apocalypse: Lecture XV
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    • of spiritual observations, one can say: Nature's processes take
    • that occur over the years and we see greater events in nature
    • previous incarnation and one then looks out into nature again
    • nature as a straight line. For instance, one has the years 343,
    • continually renewed from above, as nature dies into this whole,
    • everything in nature that is around you in your present
    • nature are something permanent. But this is really nonsense. In
    • changes including the laws of nature. That is why today's
    • the most abstract laws of nature as permanent ones.
    • laws of nature.
    • an observation of events in nature and we have placed it in
    • takes place outside in nature and not just a parallelism.
    • much greater effect upon events in nature than they do today.
    • nature and man's soul and spirit run side by side, only applies
    • greater influence upon events in nature at the beginning and
    • nature that brought about the Atlantean catastrophe.
    • later events in nature. One of these is the Russian revolution,
    • in nature that we can only look upon as a transformation of
  • Title: The Apocalypse: Lecture XVI
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    • the earth as a unity. He connects man's real nature with both
    • number of things that the Apocalypticer knew about the nature
    • things. So let's take a look at the nature of comets in
    • view is united with an observation of nature. The basic
    • nature.
    • seventies. Here you have events in nature that are really
    • be nature events. You will only arrive at a real insight into
  • Title: The Apocalypse: Lecture XVII
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    • presented — through the inner nature of the thing
    • nature disappears. In other words, the physical sense world
    • work of the gods. If one looks at nature in an inner, spiritual
    • what one could call nature in the widest sense of the word.
    • colors in nature we have our colorful earth before us.
    • sees nature around one in the physical world it is really all
    • these beings. The real nature of the Kyriotetes, Dynamis and
  • Title: The Apocalypse: Lecture XVIII
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    • practical. Even good natured people who want evolution to
  • Title: History of Art: Lecture 10: Disputa and The School of Athens of Raphael
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    • external existence.” There was the awareness: Looking at nature,
    • live for a long time. And that stands completely under the signature:
    • attempts by means of using spiritless laws of nature to construct for
    • visualizing nature merely as speaking to the senses.
    • relationship between space, and nature and the supersensible and sense
    • for the time,the relationship between the spiritual world and nature.
    • the human past and the relation to nature in the present. As grotesque
    • exist for those older groups. Nature was a kind of continuation downward
    • And nature was only a golf, a space, which the divine world sent down,
    • through what moves in nature caused by the living deeds of those who
    • But then he ought to be careful not to interpret the whole of nature
    • through this. If one wants to receive a concept of nature — so
    • he found reason for that, if one wants to receive a concept of nature,
    • Holy Trinity. You are just excluding that which truly is in nature,
    • kind of science, a science of the outer nature of Man, a science which
    • deals only with the outer nature of Man, a knowing about things only
    • according to nature, But you must enclose Man, no matter how intelligent,
    • If Man seeks a picture of nature out of his own thinking, then he finds
    • out of himself nothing but a picture of abstract nature, such as the
    • copernican world view gives. It will not be a picture of concrete nature.
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  • Title: History of Art: Lecture 11: Fourth and Fifth Post-Atlantean Epochs, Medieval Art in the Middle, West, and South of Europe
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    • of a totally different nature up to the time of Charlemagne. But if
    • of their original nature what in fact had been pushed back towards the
    • East, what had been held back. The nature of the West-Europeans,
    • the soul-nature of the people of West-Europe was directed towards something
    • with all of this, just to see how little observation of nature is present,
    • for that which wanted to come out of the “folk-nature”,
    • There lived the tribes which, according to their nature, strove for
    • of nature. The Master from Cologne was still hovering in a supersensible
    • of his own feeling. Stephan Lochner is already an imitator of nature.
    • not see the slightest desire to look at nature. Here you find a person,
    • out of his soul, but the way that nature itself does characterize. He
    • the nature of sleeping. Compare that with what you can remember of the
  • Title: History of Art: Lecture 12: Greek and Early Christian Art, Symbolic Signs, the Mystery of Gold
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    • who is already spiritualized by nature. Both things stream together. And
    • to show especially how here the manner of working grows out of the nature
    • nature of the material, how in the relief-art of ivory-carving in the
    • which exists in nature), as well as the magic of precious stones, (that
    • is below nature. And while the cross of the South connected with the
    • way, of the spiritualized nature, by the taking of the Greek ability
  • Title: History of Art: Lecture 13: The Changes in the Conception of Christ During a Certain Period of Time
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    • be expressed in signatures — as you see in this picture on the
    • of by the soul nature that belongs to the cosmos, by that soul nature
    • characteristics of the cosmic soul nature are expressed. We find
    • where the human soul nature opposes the cosmic soul nature. Perhaps
  • Title: Real Being of Man
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    • concrete Spiritual guiding beings in Nature and History, as we
    • processes of our own human nature, and which we have in common
    • with the animal and plant-nature, these are connected only
    • Nature which are outside us in cosmic space, and which are also
    • the fluids. Outside in nature we see the circulation of Fluids
    • of Nature as we have them, with the exception of the
    • that of Jehovah. Then, however, the mineral nature began to
    • was for humanity at the time when the mineral Nature became
    • on the mineral nature. And so, if we wish chiefly to consider
    • Moon-influence on man, that is the, Jehovah-nature in man.
    • Opposed to the Jehovah-nature is man's acute thinking; but that
    • evolution of man, when the mineral nature became predominant in
    • feeling one turns to that Being Who has the Christ Nature. One
    • Nature, for then we have a Spiritless Science, and intellectual
    • spirit-nature under the leadership of Jehovah. Then, as it
    • asleep within it, there again the Jehovah Nature rules. In the
    • whole assimilatory system of man, the Jehovah Nature rules,
    • understanding, then the Sun-nature, — which is not a
    • Jehovah-nature, expresses itself, and we can only permeate that
    • fluid-nature, which lives in our breathing in our warmth
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  • Title: Man and Cosmos
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • of his nature is inserted in its own special way into the
    • four members of human nature permeating each other; they are
    • a nature as to be unable to perceive imaginations. And so man
    • know at once that his nature is connected with the metallity of
    • not even know himself in his real nature, but only the dead
    • which streams up from the metallic nature of the earth
    • whole of one's nature, then one will as Anthroposophist be a
  • Title: Mystery Trinity: Part 1, Lecture 1
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    • — in its fundamental structure, in its inner nature
    • essential nature in the time after Augustine, Augustine himself
    • to investigate nature in the manner of Gregor Mendel, whose
  • Title: Mystery Trinity: Part 1, Lecture 2
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    • mineral nature. A different kind of perception must be used for
    • right way we can say that in the mineral kingdom nature is outwardly
    • visible all around us, while in the plant kingdom physical nature has
    • physical nature are still at work in the plant kingdom; but they have
    • become invisible while a higher nature has become visible
    • — a higher nature that is inwardly mobile all the time,
    • nature. And we are wrong if we say that the physical body of the
    • etheric nature of the entire human being — was expressed in
  • Title: Mystery Trinity: Part 1, Lecture 3
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    • nature, the human being becomes a slave, unfree. Schiller
    • views nature as if it were a living being, as if nature had spirit
    • and soul within it — in other words, if he raises nature to a
    • reason right down into nature. He must, as it were, regard nature as
    • synthesizing; and as he creates in this way he removes from nature
    • confronts nature passively is under the sway of the necessity
    • implicit in nature, of instincts, natural desires, and urges. If he
    • combine the two, nature and logic, then the necessity implicit in
    • sense world and the sense world of nature yields something of its
    • sensuality of material nature while leading the sensuality of
    • material nature up to the spirit, and the creation through images,
  • Title: Mystery Trinity: Part 1, Lecture 4
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    • spiritual nature is flowing into the human being out of the cosmos.
    • nature when we die on the earth, so too, there remains a corpse left
    • such that his nature has changed in the course of his development on
    • nature of human beings in general is such that the Father indeed
    • within itself physical nature. One might also say that the
    • plant corrupts physical nature. The animal then corrupts the physical
    • himself all the forces of the other beings of nature and, as it were,
    • higher nature.
    • possible by the mysteries, the human soul nature was rescued —
    • so now the bodily nature of the human being has been saved through
    • being who is even actively working on their bodily nature. And then
  • Title: Course for Priests: Lecture I
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    • are active in lower forces of nature which work in the same way
    • yourself from the animal and lion nature and as a result, have
  • Title: Course for Priests: Lecture II
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    • simultaneously with the spirit into nature's wisdom, making the
    • spirit prevalent within the wisdom of nature so that right into
  • Title: Course for Priests: Lecture IV
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    • say: ‘When a human being is aware of his ego nature then he
  • Title: Redemption of Thinking: Lecture I:
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    • impression if one is able to go into the special nature of this
    • of the evil is silenced in the human nature also not if the
    • works its way up from the depths of human nature which is not a
    • which just emerges from the nature of humanity. One has to
    • the summaries, the essences of ideal nature from sense
    • ninth century. He wrote a book about the division of nature
  • Title: Redemption of Thinking: Lecture II:
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    • Nature of Thomism
    • the bottom of the souls, if we want to speak of the nature of
    • If we consider the realms of nature with
    • the realms of nature. Then, however, we have to understand the
    • sphere of thinking, of the ratio. This is the nature of the
    • Today I wanted to characterise the nature of Thomism generally
    • logic nature of Thomism had an impact on all that
    • enormous natural history of Albert. This logical nature
    • What was, actually, the nature of Thomism
    • nature of the things to a certain degree. However, then the
  • Title: Redemption of Thinking: Lecture III:
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    • something of the nature of the outside world.
    • nature did not yet exist. There one did not have to deal with
    • On the Borders of the Knowledge of Nature
    • volte-face. What manifests as nature can be penetrated as the
    • spiritual one that behind the veil of nature no material atoms
    • the views of nature of our time. However, for that an
    • effect of the work of the ideal in our human nature. There we
    • put the question of the nature of wheat.
  • Title: Anthroposophic Movement (1938): Lecture I: Homeless Souls
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    • the order of nature. But, as for everything else, —
  • Title: Anthroposophic Movement (1938): Lecture III: Critical Judgment and Colour of the Times
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    • in the nature of undigested experience that he may have lived
  • Title: Anthroposophic Movement (1938): Lecture IV: Blavatsky's Orientation: Spiritual, but Anti-Christian
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    • more or less of the nature only of a dream. The things for the
    • that too was part of human nature! — when people turned
    • on the nature of will in men, had to be met, then, by
    • spirits amongst the things and the pro-cesses of nature.
  • Title: Anthroposophic Movement (1938): Lecture V: Anti-Christianity. - The Healing of the Gulf.
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    • nature into theology. In all the heathen religions there is
    • world, ‘Forces of nature,’ forces of the abstract kind, such as
    • nature’ were not what people had in those days. They had live
    • the various phenomenon of nature; beings to whom one could
    • mankind; yet, on the other hand, man's nature simply demands
    • to proceed from scientific knowledge to the nature of the
    • approach the nature of the Christ, it has scattered it to dust,
    • of Golgotha, beheld the world of Nature and Spirit, so
    • a nature that one can draw a wheel as a straight line —,
  • Title: Anthroposophic Movement (1938): Lecture VI: The Two First Periods of the Anthroposophic Movement
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    • and with it the life-conditions inherent in the nature of the
  • Title: Anthroposophic Movement (1938): Lecture VII: The Third Stage: The Present Day. - Life-Conditions of the Anthroposophical Society
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    • thing itself. The moment anything whatever in the nature of a
    • was, in the nature of things, obliged, as you see, to speak of
  • Title: Anthroposophic Movement (1938): Lecture VIII: Conclusions: The Anthroposophical Society and its Future Conduct.
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    • works. For with the scientific conception of nature which
    • order of Nature in the earth-world.
    • called ‘laws of nature’.
    • Well, these ‘laws of nature’, which Goethe found, too, in his
    • ‘laws of nature’ have a certain peculiarity, directly it comes
    • of nature, — is himself excluded from the World, —
    • the action of Divine Spirit in the world of Nature. And Man,
    • across the link that joined the world of Nature to the world of
    • Nature. And in the world of Nature the reflections of Divine
    • of Nature’.
    • the people of old, these Laws of Nature were the
    • phenomena of Nature, which of course are themselves contained
    • under the laws of Nature: — law of gravitation, law of
    • souls, in all the talk of the present day about Nature: they
    • feel, with these people who talk about Nature, that one might
    • and never know it’.1 People talk of laws of Nature,
    • but these laws of Nature are what has been left behind
    • old had something else beside these laws of Nature, something,
    • namely, that made these laws of Nature possible.
    • this is just what happened with the science of nature. A
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  • Title: First Class, Vol. I: Lesson 1
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    • Nature, although it glows to us as grand and powerful in tone
    • grandeur and greatness and power of nature. And the question
    • greatness and the sublimity of nature is, at first, spiritual
    • earthly civilization, and are implanted in his nature by that
    • course say that. We must first comprehend the nature and the
  • Title: First Class, Vol. I: Lesson 3
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    • lower nature. And here works most strongly what I previously
    • and what he is therefore capable of. Man's lower nature appears
    • force of nature, as you are to the movement of your limbs, also
  • Title: First Class, Vol. I: Lesson 4
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    • in us, what we ascribe to lower human nature, and which also
  • Title: First Class, Vol. I: Lesson 5
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    • nature. And we feel a deep chasm between our human nature and
    • the expansive nature around us.
    • when we look within ourselves, concerning an external nature
    • nature. We must stop saying to ourselves: Out there is nature,
    • external objects take on something foreign to their nature.
    • of the abyss which exists between himself and nature: something
    • age: Nature must appear as divine, and the human must be a
    • magical being. What does it mean, that nature must be able to
    • Nature must be able to appear as divine. The way it appears to
    • nature. It only appears to lack divinity. At most in dreams do
    • we see a relationship between nature and the inner life of man.
    • content to certain dreams. Dreams pull nature into the
    • must see how the awakened consciousness presents nature.
    • in nature, my dear friends, we have a relationship of the human
    • when he is approaching the spiritual - related to nature.
    • own nature and we live and act in it. Cold is foreign to us and
    • and recognize the spiritual nature of warmth - and we feel it
    • Threshold: nature, which was previously quietly outside us and
    • speak to us morally. Nature appears in the sun as a tempter.
    • aware of the true nature of thinking. Therefore we should
  • Title: First Class, Vol. I: Lesson 6
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    • gets to know the world by observing the kingdoms of nature
    • of nature in the outside world. But as you know, my dear
    • friends, behind the kingdoms of nature we have what is called
    • them as we speak of the other beings of the nature-kingdoms,
    • toward the kingdoms of nature when we feel that we belong to
    • because we stand alone and the kingdoms of nature are beyond
    • its true elemental nature, does not make us human, it makes us
    • the danger exists that we sink into animal nature. And when we
    • have a dream-like nature, as I have often explained, our
    • will feel the vegetative nature of the life of feeling. And
    • aware of his relationship to the kingdoms of nature. Therefore,
    • animal nature, he seems like some kind of animal - at least in
    • kingdoms of nature if he wishes to be knowledgeable. How he
    • How he must be aware of his own plant nature and therewith the
    • his own mineral nature, his own stone nature, by virtue of his
    • kinship with the air-element, and therewith the nature of the
    • That has been the nature of all Mystery Schools, that in them
    • world. It must also remain the nature of the Mystery Schools.
    • nature and intentions of this spiritual school.
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    • made with my signature. I'm not going to do that - despite it
    • world, in the kingdoms of nature, see the colors and the
    • star, cloud on cloud, creatures of the kingdoms of nature which
    • feel this threefold nature above all when we observe
  • Title: First Class, Vol. I: Lesson 9
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    • here we have a most important secret of human nature.
  • Title: Cosmogony/Freedom/Altruism: Lecture I: Social Impulses for the Healing of Modern Civilization
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    • deepest nature, akin to the sun and moon and world of stars.
    • economics or the world of nature, that is, to all intents and
    • managed to nurse the instincts of altruism in human nature. And
    • instinct for altruism in men's inward nature, yet no
    • nature to seek for it. Again, a third, the search for a
  • Title: Cosmogony/Freedom/Altruism: Lecture II: A Different Way of Thinking is Needed to Rescue European Civilization
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    • of its own proper nature, European civilisation has only
    • most terrible gulf between what in man's nature must be felt
  • Title: Cosmogony/Freedom/Altruism: Lecture III: Fundamental Impulses in History
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    • — powers of a supersensible nature. But the true
    • from a belief in the divine nature of the intelligence to a
    • spiritual nature and has nothing to do with man's bodily
    • bound up with the bodily nature. And there will be other
    • man back to that conception of his intellectual nature which is
    • Intellectual nature as something divinely spiritual.
    • as relates to their human nature, in the fact that they were
    • times to see men who in their inward natures are far superior,
    • nature. The only thing we have to look to Is just what, to use
    • — that nothing of a scientific nature, no sort of
  • Title: Impulses of Utility: Lecture I: Western and Eastern Culture, H. P. Blavatsky
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    • nature of the Graeco-Roman epoch, which as we know, was a copy
    • Atlantean civilisation something of the nature of forces comes
    • (verstand) but that was of quite a different nature from our
    • affinity of different forces of Nature which were regarded as
    • modifications of one particular force of Nature. This tendency
    • enter the world because the investigations of Nature, because
    • nature which forced a Darwinistic view on humanity. So, it is
    • ideal of the `two children' system. It was said: Since nature
    • an observation of Nature, but from a theory. It was not an
    • observation of Nature based on Knowledge which gave Darwin his
    • Nature, and so the Darwinians said: All beings live immersed in
    • the I9th century to strip off everything of a spiritual nature
    • principle of the survival of the fittest. Nature can then go on
    • work against the course of Nature if one attempts to
    • of a mediumistic nature, was intended to incorporate the
  • Title: Impulses of Utility: Lecture II: Utilitarianism and Sacramentalism
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    • from Nature in a way, a secret way, one absolutely strange to
    • Greeks experienced the whole world of nature in a different way
    • the stimulus of beings who excite the lower nature of man. They
    • direct their attention to the impulses of the lower nature, and
    • poured an Indian element of this nature, after she had been
    • nature very well; the judgement of an atavistic man may be far
    • his lower nature. One has to keep in mind that man is in
    • overcome them. One must will to overcome the forces of nature
    • whose lower nature is
  • Title: Social Life: Lecture I
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    • Science of Nature; and as regards this external Science, we
    • the outer world, but as regards our moral nature, humanity
    • because from our knowledge of nature (which is but a
    • that in our entire human nature, not merely in our thinking but
    • in our entire nature, even as far as our external body, lives
    • that we are called upon to incorporate into the life of nature,
    • re-appear as the Laws of Nature.
    • from indefinite Nature-forces, and permeated with moral ideals
    • nature science devoid of spirit. Anthroposophy will give a
    • spirit-filled Science of nature, a science able to animate man,
    • nature, will then transform itself in man in the same way as do
    • cognition from surrounding Nature. Anyone who thinks he can
    • In ancient times there existed no concept of nature which was
    • spoken of nature there, may mock at the childishness, the
    • phenomena of nature without spirit. Indeed, we regard it as the
    • That which we take up out of nature without spirit, can however
    • most profound sense. It was read by human beings from nature
    • to-day, because of his modern nature, although at one time it
    • dogmas, we have our external Science of Nature, in a state of
    • nature of all the conflict of ideas in the world rests on this
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    • nature. It must be considered, and clearly seen that we have
    • demand for freedom lives in the subconscious nature of man.
    • things that worry me are of quite a different nature, and as
  • Title: Social Life: Lecture III
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    • reveals itself in its inner nature, in its Spiritual being. We
    • kingdoms of nature, or man himself, or the Hierarchies next to
    • are other Beings, who seek to develop their nature at the wrong
    • Luciferic nature of the Cosmos. That which shines down to us,
    • Luciferic nature of the Cosmos. It is that which is as it now
    • incarnations. He wants to make man of such a nature in this
    • written about the things in Nature in the 12th, 13th centuries,
  • Title: The Real Being of Man
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    • starry world, then reveals itself in its nature, in its
    • nature at the wrong time, inopportunely. These are the
    • nature of the Cosmos. That which shines down to us, which
    • nature of the Cosmos. It is that which is as it now is
    • He wants to make man of such a nature in this incarnation
    • things in Nature in the 12th centuries, but they do not read
  • Title: Health and Illness I: Lecture II: Illnesses Occurring in the Different Periods of Life
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    • the soul was created at birth by a God whose nature was also
    • pig. When pigs are free in nature, they are covered with hair,
    • and of the nature of the human being cannot be a good
  • Title: Health and Illness I: Lecture III: The Formation of the Human Ear
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    • with the nature of those animals that are mainly under their
    • gives us the three members of human nature: Eagle — head;
    • brings a healing element into the lower nature of man. Luke,
  • Title: Health and Illness I: Lecture V: The Eye; Colour of the Hair
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    • because they sense that the eye expresses the whole nature of a
  • Title: Health and Illness I: Lecture VI: The Nose, Smell, and Taste
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    • nature in himself. If a person were born with a dog-like
  • Title: Health and Illness I: Lecture VIII: Concerning the Soul Life in the Breathing Process
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    • nature. As a matter of fact, carbon exists in a great many
    • like coal exists in nature. It is certainly not elegant or
    • everywhere in nature. Whenever we move, multitudes of
  • Title: Health and Illness I: Lecture IX: Why do We Become Sick?
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    • instead unhealthy for him. I even describe the nature of such a
  • Title: East and West, and the Roman Church: Lecture I
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    • It has assumed something of the plodding nature of a technical age.
    • Greek lay the nature of the Epic &mdash the Epic was uttered by
    • rhythmically ebbing to and fro in human nature itself, — that
    • very oldest, coming from the super-nature of the inspired spiritual
  • Title: East and West, and the Roman Church: Lecture II
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    • from the principles of nature and works up to that stage where even
    • experimenting with the forces of nature, and the Spirit is not
    • comfort what this modern view of nature transmits; we have to carry
    • into the new knowledge of nature an entirely new knowledge of the
  • Title: Fundamental Impulses in the Mysteries of Ancient and Modern Times
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    • completely destroyed in its essence. Our human, nature is based
    • in the last century for acquiring knowledge on nature outside,
  • Title: Social Life: (single lecture)
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    • nature that they attracted, so to speak Divine Spiritual
    • dear friends, we have to pre-suppose something of this nature
    • every single Science we want to bring out the individual nature
    • will extinguish all dogma and bring out the individual nature
    • world-relationships have for a long time been of such a nature
    • marks of a Group-nature, but that if simply a phantom-image.
    • about nature or about another man makes him competent to judge
    • quite another nature. There are things which must be treated
  • Title: Health and Illness II: Lecture I: Fever Versus Shock; Pregnancy
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • his reckoning must ascend from nature to spirit, and matters
  • Title: Health and Illness II: Lecture II: The Brain and Thinking
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • inherent in their physical nature, and there is no need to
  • Title: Health and Illness II: Lecture III: The Effects of Alcohol on Man
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • penetrate his skin. This is a mystery of human nature: a
    • good-natured, they might say, “Well, we don't have the
  • Title: Health and Illness II: Lecture IV: The Power of Intelligence as the Effect of the Sun; Beaver Lodges and Wasps Nests
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • processes of nature. Perhaps this American will meet the same
    • recognize in nature. People who have only brooded over nature
    • materialistically about nature, because that is what he is to
    • speaks idealistically about nature, he does so because he is an
    • nature, as we say, to a certain degree. You can see from this
    • the beaver builds outwardly. By nature, he builds everything in
    • same is also true in nature. There are forces in nature that
  • Title: Health and Illness II: Lecture V: The Effect of Nicotine; Vegetarian and Meat Diets; On Taking Absinthe; Twin Births
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    • therapeutics and health, but phenomena from all the kingdoms of nature
  • Title: Health and Illness II: Lecture VI: Diphtheria and Influenza; Crossed Eyes
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    • therapeutics and health, but phenomena from all the kingdoms of nature
  • Title: Health and Illness II: Lecture VII: The Relationship Between the Breathing and the Circulation of the Blood; Jaundice; Smallpox; Rabies
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • be found in nature: spring, summer, fall, winter. One:
    • nature, and we actually act as comets do. We have iron in our
  • Title: Health and Illness II: Lecture VIII: The Effect of Absinthe; Hemophilia;The Ice Age; The Declining Oriental and the Rising European Cultures; On Bees
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    • therapeutics and health, but phenomena from all the kingdoms of nature
    • you know, the feminine and masculine natures differ greatly
    • from one another. The feminine nature contains more of the
    • nature is more susceptible to outer influences, because it is
    • more fluid. The masculine nature is less open to outer
    • nature with the administration of less silver, whereas more
    • silver must be prescribed for the masculine nature, because
    • strong soul natures. Gradually, however, they wanted to
    • see, this is how nature is related to everything that takes
  • Title: Health and Illness II: Lecture IX: The Relationship of the Planets to the Metals and their Healing Effects
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    • therapeutics and health, but phenomena from all the kingdoms of nature
  • Title: Karmic Relationships, Volume I: Lecture I
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    • begin with we may observe the so-called lifeless Nature, which
    • the rest of lifeless Nature from the outset.
    • become equal to lifeless Nature. Henceforth we must seek the causes
    • outer lifeless Nature it is quite different. Observe even
    • find as lifeless Nature all around us. The latter contains a
    • the human body as to its lifeless nature, after the soul has laid it
    • aside, with the lifeless world of Nature outside of man.
    • to relate it to the rest of lifeless Nature. When on the other hand
    • plant-nature which we can trace in man himself), there we have
    • we find the causes for plant-nature. There too we shall look in vain
    • have become different. What influences the specifically animal nature
    • lifeless condition side by side with external lifeless Nature. And we
    • when in further progress from mineral nature to plant and animal, we
    • seeking the causes for plant-nature, we must go out into the wide
    • more then, we may say: To deal with the plant-nature and with the
    • etheric nature in man, we must go to the very limits of the ether.
    • But if we wish to explain the animal nature, and the astral in man,
    • the corpse. The corpse has become lifeless. External lifeless Nature
    • the great question arises: How is lifeless Nature related to the
  • Title: Karmic Relationships, Volume I: Lecture II
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    • we see the far-spread lifeless universe of Nature, crystalline and
    • mineral nature come to him via the senses. We see the mineral, we
    • but think how little of the actual mineral nature comes into relation
    • receives of mineral nature through his senses, purely as
    • kingdom; such is the nature of the mineral. That which sustains the
    • our nature-karma, that of our karma which depends upon the way our
    • to say, and so it is with all animal nature. Just as the
    • region where the earth-nature is such that the elephant can have its
    • plant-nature of the earth, so may we say at this point: The
    • virtue of our nature, happy or miserable, as the case may be.
    • inherited the characteristic by a mere lifeless causality of Nature.
    • to do, in my essential nature, with the water that is dripping from
    • Laws of Nature. Yet where are the Laws of Nature that have power to
    • life from outer facts of Nature and yet they happen with inner
    • necessity with which any event of Nature takes place — be it an
    • according as you form the inner nature of your body in the life
    • constitution, our own internal human nature is subject to the Third
    • Nature, in the kingdom in which he is free.
  • Title: Karmic Relationships, Volume I: Lecture III
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    • observations of Nature, he arrives at the idea that everything is
    • my nature. It is there of its own accord, and I am powerless against
    • causality of their own nature. But its a rule, they do not remain
    • certainly are not impaired by limitations of human nature. For them
    • look back on it, you see the nature of the things which you yourself
    • necessity goes on outside this realm, like any process of Nature.
    • There is nothing in him to feel differently from what his own nature
  • Title: Karmic Relationships, Volume I: Lecture IV
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    • generally ascribe it to his physical nature. Not so the men who
    • out the truth, the inner nature of the fact. Thus you may ask: Why
    • who, in the nature of the case, cannot be your contemporary. In a
  • Title: Karmic Relationships, Volume I: Lecture V
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    • to encounter him according to his nature. Moreover, it depends on the
    • certain inner factors in his nature. Let us observe, for once, what
    • faculty, out of his own nature to build his physical body. Therefore
  • Title: Karmic Relationships, Volume I: Lecture VI
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    • nature between the mental picture of the intention and the mental
  • Title: Karmic Relationships, Volume I: Lecture VII
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    • had a passionately independent nature and would say just what he
    • Here, too, you find Nature and her processes described in a way that
    • times was calm and composed, let loose his volcanic nature in full
    • vent to his volcanic nature.
  • Title: Karmic Relationships, Volume I: Lecture VIII
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    • volcanic nature which on rare occasions, such as the one I related to
  • Title: Karmic Relationships, Volume I: Lecture IX
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    • corporeality, all that comes to expression in the bodily nature of
    • innermost nature of karmic connections if we do not pay attention —
    • spiritual powers of nature. The attitude of these men to the
    • participation in the life and forces of nature vibrates and pulsates
    • out of the clouds, and behind this nature-gesture of the thunder
    • just as these men felt the Spiritual in the workings of nature and
    • nature, and can never be raised into consciousness. Of clairvoyant
    • nature of will in the head, works especially into the limbs in
    • conceives the manifestations of the Divine in nature as something
    • can, I think, throw a great deal of light upon the nature of human
  • Title: Karmic Relationships, Volume I: Lecture X
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    • Laplace, Darwin, Bacon, and many other spirits of like nature were
  • Title: Karmic Relationships, Volume I: Lecture XI
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    • give a great stimulus to the practical study of the nature and
  • Title: Karmic Relationships, Volume I: Lecture XII
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    • that wants to develop and unfold in accordance with its own nature. I
    • reincarnation only if one looks at manifestations of human nature
    • in his moral and spiritual nature. He is there. A man, however, who
    • the underlying elements in human nature which count in the spiritual
    • his spiritual nature to expression when he uttered the famous saying,
    • right-angled nature of his peculiar constructive talent. It was most
  • Title: Karmic Relationships, Volume II: Lecture I
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    • calling it the wrecker and destroyer of the true being and nature of
    • developed in him, on the one hand, a liking for the Germanic nature
  • Title: Karmic Relationships, Volume II: Lecture II
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    • peculiar relationship between the four members of his nature. Truly
    • a definite relationship of the four members of his nature
  • Title: Karmic Relationships, Volume II: Lecture III
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    • nature is only a part — gives as it were one picture of the
    • world only: and to limit study of the world to this realm of nature
    • approach must be to study nature in her full extent, but in such a
    • this way at nature and at history.
    • kind of double nature, we see how his soul-and-spirit easily
    • separates from the physical. Because he has this double nature, the
    • nature of the man.
    • it takes its course in nature as well as in
    • that was formerly suppressed. May a recognition of the true nature of
  • Title: Karmic Relationships, Volume II: Lecture IV
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    • whole of man's nature, enabling him to find his bearings in
    • individualities who in spite of their different natures belonged
    • nature which expressed itself only in his heart and feelings, was
    • into the constitution and nature of the human body; hence, when he
  • Title: Karmic Relationships, Volume II: Lecture V
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    • considerable time — men saw in nature around them the outer,
    • nature. True, the Greek saw nature in a rather different aspect, for
    • nature.
    • gazed constantly at nature, but this gives our soul a certain
    • configuration. As it gazes at nature, the soul realises inwardly that
    • out into nature. It is more or less the same as if a man in physical
    • nature, the perceptive faculty in his life of soul deteriorates. He
    • which befalls the senses when they merely gaze out into nature. And
    • nature his gaze is really no more than a stare, going on into
    • rescuing it from the pull of nature. There you have one feature of
    • of the nature of cult and ritual, not the external rites only but
    • created and inspired by a real understanding of man's nature
  • Title: Karmic Relationships, Volume II: Lecture VI
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    • the nature of man to remain quite unknown to him, he would have to
    • me in a certain way. This treatment can be of such a nature that only
    • Nature.
    • life in which his soul-nature is chiefly expressed. Still more
    • into more and more detailed considerations of the nature of karma as
  • Title: Karmic Relationships, Volume II: Lecture VIII
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    • previous earthly life. Thus the non-head nature — if I may coin
    • product of the non-head nature of the preceding earthly life. This
    • nature of things, move about a great deal. Human beings who lead an
    • man that he is bearing in his being and nature his past earthly life.
    • system is of a super-sensible nature. So that in studying the
    • connections in relation to the moral and spiritual nature of
  • Title: Karmic Relationships, Volume II: Lecture IX
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    • the outside world, upon the very processes of nature. It was a kind
    • Teachers were on the earth, even inorganic processes of nature could
    • different, far deeper and more penetrating knowledge of nature than
    • a spiritual nature; when they were, when they were essentially
  • Title: Karmic Relationships, Volume II: Lecture X
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    • nature, exercise a very real influence upon man. This influence makes
    • nature surrounding him in earthly existence, he is related in a very
    • same instinctive basis as the influences of the kingdoms of nature.
    • above the life of nature; but man lives his life within the realm of
    • nature, and the spiritual life itself is an accessory. But if the
    • nature or from history, or about what other people have said to us
    • inner worth, its intrinsic nature, and it is therefore impossible for
    • cannot proceed from the earthly but only from the Sun-nature.
    • What is earthly in man is only an image. Man bears the Sun-nature
    • which they speak that they stand within the realm of nature. Their
    • resemble the workings of nature, but are stronger, of greater
  • Title: Karmic Relationships, Volume II: Lecture XI
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    • understand the real nature of karma, it is of paramount importance to
    • three kingdoms of nature within him — in a higher form. In a
    • within him these external kingdoms of nature, so does he bear within
    • sequences of processes in the three kingdoms of nature as well as
    • of soul-and-spirit. The mineral nature, the plant nature, the animal
    • nature in man can be understood in the light of the processes
    • operating in the three kingdoms of nature in space. Equally, we must
    • animal nature predominates, at the end of earthly life the mineral
    • nature, and in the intervening period the plant
    • nature.
    • the lower nature of the metabolic-limb system undermined what had
    • with his whole nature, right down into the metabolic-limb system.
  • Title: Karmic Relationships, Volume II: Lecture XII
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    • more, they make a man combative, warlike by nature. This warlike
    • associated with Saturn are Beings who by their very nature take no
    • imagery into the spiritual and you have the key to the nature of the
  • Title: Karmic Relationships, Volume II: Lecture XIII
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    • understand the real nature of karmic connections we must, in the
    • understanding these things that we can come to know the nature of the
    • world of Beings, dazed by the multiplicity of our nature, for we are
    • that brings with it hard and heavy tests for human nature. If a man
  • Title: Karmic Relationships, Volume II: Lecture XIV
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    • phenomena of world-existence, even of the phenomena of nature.
    • external nature is displayed before us in the form in which we behold
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    • you in the course of recent lectures, that the phenomena of nature
    • alone to the immediate facts presented by the world of nature,
    • larger or smaller groups of men at one epoch and the facts of nature
    • at another. There are occasions when we can observe events in nature
    • connection with these elemental events in nature.
    • nature.
    • man's conceptions and feelings are of quite a different nature,
    • world, the everyday happenings of nature proceed with an ordered
    • we live among the three kingdoms of nature — the mineral, the
    • of nature, to work upon us. And let us remind ourselves that this
    • corpse of a living human being; so, in relation to nature, we say:
    • nature of the spiritual world for which we are to look behind the
  • Title: Karmic Relationships, Volume II: Lecture XVI
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    • aspects, which in the nature of things must closely concern the whole
    • emotions, of an element in human nature working entirely in a
    • rejected by a large portion of humanity to-day. The essential nature
    • elemental nature like those mentioned in the last lecture, when
    • catastrophe of nature or one that is the outcome of
    • the difference between such an event in elemental nature and an event
    • shall be lived out to the full. Now upheavals in nature
    • takes effect in the earth when elemental catastrophes of nature occur
    • nature-catastrophes occur.
    • such catastrophes of nature befall.
    • nature-catastrophes.
    • agency of elemental nature: the sudden sweeping away of a process
    • therefore, this is how things are in the case of nature-catastrophes.
    • nature-catastrophes.
    • nature-catastrophe evokes in a man whom it befalls a vivid,
    • a fatal nature-catastrophe.
    • case of a nature-catastrophe the intellectual qualities
    • of nature and of civilisation it is, in the last resort, light that
    • an event of elemental nature, Initiation-Science may, nay must, put
  • Title: Lecture: Karmic Relationships, Volume III: Lecture I: Introduction to these Studies on Karma
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    • Nature, (while he accepts Revelation as Revelation and does
  • Title: Lecture: Karmic Relationships, Volume III: Lecture II: Forces of Karmic Preparation in the Cosmos
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    • with the essential nature of the deeds of Ahriman. We need
  • Title: Lecture: Karmic Relationships, Volume III: Lecture III: The Spiritual Foundations of Anthroposophical Endeavour
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    • we may be studying, — be it Nature, or the more
  • Title: Lecture: Karmic Relationships, Volume III: Lecture IV: The Soul's Condition of Those Who Seek for Anthroposophy
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    • nature of man connected with one another? And lo, there
    • super-sensible nature, belong to the Anthroposophical
  • Title: Lecture: Karmic Relationships, Volume III: Lecture V: Spiritual Conditions of Evolution Leading up to the Anthroposophical Movement
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    • The nature of the
    • waking life man looked out upon Nature differently. He saw
    • it was. Thus everywhere in outer Nature man still perceived
    • of the aura in external Nature. My etheric body goes to its
    • seen hovering over the things and processes of Nature, the
    • saw the outer world of Nature differently owing to the
    • world of Nature in his waking life, he felt this world of
    • Nature as the essential domain of the Father God. All the
    • all the processes of Nature and the whole realm of Nature,
    • For indeed, his perception of Nature, inasmuch as he beheld
    • the words: It is the innocence of Nature's being. Yes, my
    • in truth: the innocence in the kingdom of Nature. He spoke
    • Nature.
    • higher level the innocence of Nature and to preserve it;
    • guiltlessness of Nature. Wherever such Christians lived as
    • desire-nature about the animals, — lo, this is the
    • The Spirit in the world of Nature. Again when they spoke to
  • Title: Lecture: Karmic Relationships, Volume III: Lecture VI: The School of Chartres
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    • attitude to Nature on the one hand and to things spiritual
    • speak of Nature, have a dead abstraction — empty of
    • the realms of mineral and plant-nature and to all that
    • all Nature.
    • speak of abstract laws of Nature, they spoke of the
    • all external Nature.
    • the Goddess about the mineral and plant and animal natures,
    • learned to know from her the nature of the four Elements:
    • with Nature — Nature filled with divine forces,
    • Christ, and describing still how when great Nature has
  • Title: Lecture: Karmic Relationships, Volume III: Lecture VII: The New Age of Michael
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    • Nature, the mineral, plant and animal kingdoms in the
    • Nature, beginning with man and coming down to the animal
    • real Law of Nature in the 16th, 17th, and 18th, and in a
  • Title: Lecture: Karmic Relationships, Volume III: Lecture VIII: Ahriman's Fight Against the Michael Principle. The Message of Michael
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    • fantasies. Above all, he sees what he sees in outer Nature,
    • is, in its true nature.
    • It was the reading in the Book of Nature. But men have
    • Nature. Hence God in His Compassion has given them in the
    • longer able to read in the Book of Nature. And in the way
    • Book of Nature.
    • Book of Nature. The great Book of Nature will be opened
    • again. Men will read once more in the Book of Nature.
    • spiritually, in the Book of Nature — to find the
    • spiritual background of Nature, God having given His
    • reading, but in the Book of Nature. The blundering,
    • of the Book of Nature. I think even this expression,
    • ‘the Book of Nature,’ is to be found at the end
  • Title: Lecture: Karmic Relationships, Volume III: Lecture IX: Entry of the Michael Forces. Decisive Character of the Michael Impulses
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    • enter strongly into the physical bodily nature of man.
    • spiritual, thence into the soul-nature, and thence again
    • into the bodily nature of man. Now in the karmic
    • is meant. Such indeed is the peculiar nature of the Michael
  • Title: Lecture: Karmic Relationships, Volume III: Lecture X: The Michaelites: Their Karmic Impulse Towards the Spiritual Life  The Working of Ahriman into the Once Cosmic and Now Personal Intelligence
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    • external, bodily nature. All those who have grown into the
    • and firmly established in the physical bodily nature. In
    • soul-and-spirit from the physical bodily nature as in times
    • strongly in the bodily nature of a human being, — if
    • the bodily nature is taken hold of by the Spirit to such an
  • Title: Lecture: Karmic Relationships, Volume III: Lecture XI: Evolution of the Michael Principle Throughout the Ages. The Split in the Cosmic Intelligence
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    • inner nature — of soul-faculty and soul-condition
    • nature. It works in such a way that they think, think
    • nature of the impulses we are confronting when we stand
    • nature. But we shall not only preserve them, we shall make
  • Title: Karmic Relationships, Volume IV: Introductory Lecture
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    • nature thoughts represent the most spiritual element in modern man, the
    • develops in his own soul. Investigation of nature has gone outwards, has
    • finds that it has been demolished by some force of nature or by the hand
    • give us an experience of the inmost nature of these lights, connected
    • physical-etheric sun-nature ... he will then be able to say that the
  • Title: Karmic Relationships, Volume IV: Lecture II
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    • after all only appears in its true nature when we consider how it passes
    • — I mean, the Castle of the Dwarf King Laurin. The daemonic nature
    • feeling of the nature-daemons and of other spiritual agencies in
    • nature.
  • Title: Karmic Relationships, Volume IV: Lecture III
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    • features of a man as to the nature of his former life on earth. It is
    • above all make use in a later incarnation of that external bodily nature
    • vivid and direct impression of how the sun works in its own nature in
    • nature, living and weaving in the spiritual life and movement of the
    • surface of the ocean. He saw what lived in the light nature of the sun,
    • nature than that which afterwards came to take its place. It is
  • Title: Karmic Relationships, Volume IV: Lecture IV
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    • conception of Nature, altogether different from that abstract conception
    • of Nature which was afterwards made so much of, which knows only natural
    • refer received something spiritual from Nature into the human soul. So
    • that in all Nature, not only abstract, dead, conceptual natural laws
    • how man himself in his outer bodily nature partakes in the life and
    • at the foundation of Nature. The ego and astral body are with the
    • them how in the outer phenomena of Nature as they appear to men in
    • movement and activity of physical sense Nature and who on the other hand
    • We to-day have a conception of Nature woven out of abstract thought,
    • containing nothing that is alive. But in that old conception of nature
    • they still contemplated Nature as men had once contemplated the very
    • respect to your bodily nature you consist of the Elements in which the
    • extended from the bodily into the soul nature in such a way as to
    • was the doctrine of Nature in that time, taught with enthusiasm in
    • down to history, a teaching about Nature was given such as I have here
    • then he met the Goddess Natura who built up the kingdoms of Nature in
    • nature of which I will only indicate by saying: he uttered words in
    • external Nature.
  • Title: Karmic Relationships, Volume IV: Lecture V
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    • nature-beings, and not in the conception of void and abstract natural
    • Nature. All this was cultivated there — no longer, it is
    • communication of dead thoughts about dead laws of Nature. And they could
    • Her writings, too, are of this nature. They
    • account the higher members of man's nature when considering disease and
  • Title: Karmic Relationships, Volume IV: Lecture VI
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    • essence and nature they feel themselves attracted by the School of
    • as Tycho Brahe. Through Schelling's bodily nature little could
  • Title: Karmic Relationships, Volume IV: Lecture VII
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    • the star really contains is of a spiritual nature, or, if physical it
    • our Earth is not what we have in the kingdoms of Nature, and not even
  • Title: Karmic Relationships, Volume IV: Lecture VIII
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    • of his Mazarini nature. All the peculiar qualities with which he came to
  • Title: Karmic Relationships, Volume IV: Lecture IX
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    • spite of this it is so difficult to carry into the bodily nature of the
    • both of Nature and of the Universe.
    • Arts and Nature that works behind them, matter-of-fact as they appear to
    • conceived as real living Being, even as Nature herself was described as
    • activity. Moreover, as I have explained in these lectures, Nature in her
    • contained in the Seven Liberal Arts, and in the conception of Nature
    • which he possessed was connected altogether with the feminine nature. I
    • out through narrow slits into the sunshine of nature, while in his soul,
    • nature? Yet accordingly there comes over him a kind of antipathy
    • the old conceptions of spiritual life in all Nature which was so
    • that shines forth in Nature is the manifestation of morality. He who
    • of elemental Nature which seem almost like an attempt to caricature the
  • Title: Karmic Relationships, Volume IV: Lecture X
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    • constituted as he is in his bodily nature and by education, cannot
    • the Spirit no less than downward into Nature. And if we would understand
    • was also a certain difficulty for his nature to receive Christianity,
    • and who carried into the Mid-European nature very, very much of
    • of Platonism into the Mid-European nature. This in truth it was only
  • Title: Spiritual Development: Lecture I: The Inner Experience of the Activity of Thinking
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    • In my last lectures I have been dealing with the nature of
    • hardly have real insight into the nature and activity of
    • being, to experience the nature of this thinking in its
    • own nature. When we eat pickled cabbage
    • proceeds according to the nature of
    • begins to understand what the nature of this life in the
    • He studies the laws of nature. Through observation or
    • experiment he establishes them. These laws of nature
    • nature, he begins to be arrogant. And he now
    • nature must prevail there, because their validity is
    • nature.
    • nature becomes less and less the further you get away from the
    • nature are concerned, he will disagree. However, with regard to
    • equally to the laws of nature. The
    • back. The laws of nature, however, then
    • nature, such thoughts are, figuratively speaking, neatly
    • visible beings and processes of nature. But what comes back to
    • nature are formulated. What is coming back
    • in and governs the formulation of the laws of nature diminishes
    • periphery of a given sphere. There the laws of nature have
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Development: Lecture II: The Physical World and the Moral-Spiritual Impulses
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    • drawn from the phenomena of nature must inescapably lead. Thus
    • must contain the element of unreality. In external nature he
    • And finally, looking at the third kingdom of nature, the
    • physical-material nature and find that with part of his being
    • nature shows him that nowhere in the laws of nature as such can
    • of nature bat in which hydrogen and oxygen
    • which nature and spirit face each other as if separated by an
    • has a resemblance to the material; where the laws of nature
    • world where nothing in the nature of material substance exists
    • in the surrounding world of nature, where the spirit does not
    • wherever something higher, something in the nature of
    • do so because it is not of the nature of present existence but
    • nature, the duality of spirit and matter. Here man himself is
  • Title: Spiritual Development: Lecture III: Man's Faculty of Cognition in the Etheric World
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    • surrounded by the three kingdoms of nature besides his own. But
    • four parts of man's nature can disclose their true
    • the nature of man's being. We have here, on a
  • Title: Things Past and Present: Lecture I
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    • nature of Friedrich Lienhard who in a certain sense has been
    • European German nature so as to bring to effectiveness the
    • description of nature, lyric nature, but put in a very
    • speech with nature. Also there is something of the nature of
    • natural way and shows its spirit in nature existence. Now,
    • beings in relationship to nature continues itself with such a
    • nature.
    • way in which they carry the elementary nature right into the
    • and that which is related to the German nature, has with it
    • nature experiences; and with such things one can detect
    • lyrically united with the nature which is around the Alsacian
    • nature which weaves itself in the form of his poems much of
    • in a certain way is a kind of nature pantheism and a kind of
    • person, but with someone of a more hysterical nature.
    • nature evolution of the present, that present which will not
    • world. Both of them come out of the lower instinctive nature
    • nature arose, all the brooding in the inner human being, that
  • Title: Things Past and Present: Lecture II: Deeper Secrets of Man's Soul-Spiritual Nature
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    • spiritual nature of man. You know that we speak in the first
    • something of a super-sensible nature. Furthermore, we speak of
    • the next member of human nature as the so-called astral body.
    • spiritual nature of that which we designate as the etheric
    • into man's physical body in so far as his physical nature is
    • of nature in order to make man healthy, that before the
  • Title: Things Past and Present: Lecture III: A Fragment from the Jewish Haggada, Blavatsky
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    • dreaminess, it almost has something of a dreamy nature in it,
    • that which in Middle Europe leads to a logical nature and
    • roots in the Russian nature which came out of her ether body,
    • separation between the French nature and the British nature.
    • dose of Central European nature in her. She had an
    • independent nature and very soon became aware of what lived
  • Title: Things Past and Present: Lecture IV: Secrets of Freemasonry
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    • something of a definite nature exists in such ceremonial
    • nature, elemental beings in plants, animals and minerals.
    • lead these people to gestures of that nature and also more
    • So you see that one can experience much of a curious nature
    • experience something of a special nature. Things which are
  • Title: Things Past and Present: Lecture V: Comenius and the Temple of PanSophia
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    • so-called elementary world at the basis of this nature, world
    • spread out around us which lies at the basis of the nature
    • and the elementary beings who weave and live in the nature
    • development of his physical nature, was excluded from a
    • felt something in architecture of a divine nature in these
    • the 17th century, there were sensitive natures who knew: The
    • know that modern science says that nature makes no jumps, but
  • Title: Things Past and Present: Lecture VI: Death and Resurrection
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    • important and is of a non-earthly nature. And that person
    • our astral nature would not be the same if, shall we say, we
    • thought habits of a materialistic nature? A person can
  • Title: Things Past and Present: Lecture VII: Man's Four Members
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    • nature at that time today has hardened itself. However, man
    • the rest of the kingdoms of nature. Indeed, as you look down
  • Title: Things Past and Present: Lecture VIII: Thomas More and His Utopia
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    • apparent contradiction of the whole nature of Thomas
  • Title: Things Past and Present: Lecture IX: Celtic Symbols and Cult, Jesuit State in Paraguay
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    • nature is quite strange to present day man. Why is that? Man
    • which as nature surrounded him. Even if he did not speak of
    • forces, forces of a spiritual etheric nature. The essential
    • of a spiritual etheric nature is eliminated. Only when one
    • only given to us by the external sense nature.
    • upon our soul nature. Everything also is not permissible
    • one member of the human nature, upon that member which in our
    • human beings that this is something of a scientific nature
    • development of our present corporeal nature. Nevertheless at
    • lead all this back to human nature. You have no means to know
  • Title: Things Past and Present: Lecture XI: Fragments from the Jewish Haggada
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    • which is more of a conceptual nature, but on the other hand
    • nature is there, everything has its definite deep
    • physical nature is concerned, man has torn himself loose from
    • one aspect of his nature; he has another aspect through which
    • just think about the true nature of laughing and weeping. You
    • because he was dealing with something of a holy nature. There
    • was something of a holy nature in the letters; this applied
  • Title: Things Past and Present: Lecture XII: Luciferic Dangers from the East
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    • nature of this world and seeks the eternal within the time
  • Title: Memory and Habit: Lecture I
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    • nature in the spiritual world. Memory is a metamorphosis of the
    • necessary for understanding the very different nature of the world
    • insight into the nature of our physical existence.
    • nature, we always have to do with a Luciferic activity. You
    • method of assisting memory is wholly of an Ahrimanic nature. Again, I do
    • play, instinctively rather than consciously realising the nature of
  • Title: Memory and Habit: Lecture III
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    • build up a knowledge of the nature of the Ahrimanic and Luciferic
    • organs — is of a Luciferic nature.
    • spiritual world can be perceived in its true nature. Unless we
  • Title: Lecture: Riddle of Humanity: Lecture One: Greetings to the Builders Working on the Goetheanum. Otto Weininger, a Decadent Genius. Distorted Pictures of Imaginative Knowledge.
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    • the more these life-obscuring clouds arise. It is about human nature,
    • often indefinable aspects of human nature.
    • with much M in their nature can load upon themselves? What, indeed, is
    • the extent that his plant nature gains the upper hand. Paradoxical!
    • resembles a dog. All the rest of nature, you see, is condensed in the
    • Everything that is spread out before us in nature is contained in man
    • many people about who possess similar natures. Contemporary humanity
    • includes many individuals with natures similar to Weininger's. It is
    • transitional nature of our times, an interesting example. It is
  • Title: Lecture: Riddle of Humanity: Lecture Two: Two Spheres of Existence in Nature and in Man: the Realm of Regularity and the Realm of Irregularity. The Ancient Hebrews' Jubilee year as the Expression of Formative Powers of the Soul. The Christ Incarnation.
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    • Two spheres of existence in nature and in man the realm of regularity
    • autumn. And the realm of nature presents us with many other things in
    • But there is another realm of nature, one which cannot be experienced
    • You see here two distinct realms of nature, one that manifests
    • call nature as a whole. I would like to describe the overall
    • impression that nature makes on us at a given instant as a mixture of
    • two spheres of nature expressed in some human form, one which exhibits
    • from the way they are expressed out there in nature. Nevertheless,
    • that twofold division of nature into order and irregularity should
    • The contrast in human nature between the regularity of normal thinking
    • and the lack of it in dreams is really of this nature. A person is
    • deeply into nature. It begins to appear to us as it has appeared to
    • ‘What, then, is this part of nature that is not regulated by the
    • nature that does not proceed regularly or in accordance with rules?
    • What is this nature of rain, of hail, of storms, of thunder, of
    • always answered, ‘Here nature appears as a somnambulist!’
    • manifestations, we find nature as a somnambulist, a somnambulistic
    • consciousness of earthly nature. That is a profound truth.
  • Title: Lecture: Riddle of Humanity: Lecture Three: The Duality of Human Nature -- The Heavenly and the Earthly Aspects of Man. Uranus and Gaia. Influences of One Incarnation on the Next: Metamorphoses of the Body.
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    • The duality of human nature — the heavenly and the earthly
    • become aware of the fundamentally dual nature of the human being. We
    • certain other, deeper regions of human nature, regions which in a
    • nature. That is most easily imagined if you consider the skeleton.
    • pictorial expression of the dual nature of a human being, for the head
    • light. In that, something of an unquestionably earthly nature is
    • earthly nature, perhaps, but earthly all the same. Yesterday, in the
    • understand the nature of either mankind or of the world as long as one
    • represented it. Understanding the substantial nature of the material
    • precisely because he does not understand the substantial nature of
    • sense in which human nature is dual, and how this is outwardly
    • nature and to the universe, but that it makes no difference to nature
    • or to the universe that such a thing is added to it. Nature could just
    • with our ideas. They are an addition. So why should nature not be
    • nature fashioned man so that thinking is not even included among his
    • cosmic aspects of human nature.
    • human being has a dual nature. But not only does man have a dual
    • nature; in addition to that, his external shape also carries both past
    • deep, deep into the nature and origins of world existence and human
  • Title: Lecture: Riddle of Humanity: Lecture Four: Human Organism, Results of Prenatal Formative Powers. Dual Nature of Man. Powers behind the Existence of the Body as Expressed Pictorally by the Body and as Expressed in a Draughtsmanlike Fashion by the Head.
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    • nature of man. The powers behind the existence of the body as
    • three-foldness of human nature and knowledge, aesthetics and morality.
    • with a dual nature. Because humanity has this dual nature, it is
  • Title: Lecture: Riddle of Humanity: Lecture Five: How a Person Grows into the Three Spiritual Realms of Wisdom, Beauty and Goodness. How These Shine Down into the Spiritual Part of Man.
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    • of nature — the mineral, plant and animal kingdoms — flow
    • things are connected with human nature, but please note that it is
    • once it has been taken hold of by the moral nature of the Earth. Moral
  • Title: Lecture: Riddle of Humanity: Lecture Six: The Transformation of the Physical Body into the Head of the Next Incarnation. The Cosmic Significance of Human Knowledge.
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    • much about the complicated nature of the human being; but the time is
    • essentially dual nature, and of how his external body already reveals
    • this dual nature. The body divides into two parts which are built
    • between the nature of a concept and the thing that the concept
    • nature of a grain of wheat. As he sets about it, he says: ‘I will
    • proceeds to seek for the nature of the grain of wheat in its
    • discovering something essential about the nature of a grain of wheat
    • corresponds to the nature of a grain of wheat to be as it is, must
    • secondary matter. It has nothing to do with the inner nature of a
    • nature provides something good for human nourishment. But that has
    • nothing to do with the inner nature of a grain of wheat, or with the
    • its nature quite a complicated one. And it is only in dreams such as
    • inner nature of wheat. We can go on to ask: What are the further
    • Here nature gives you an opportunity to build a concept that must be
    • substances in nature was explained as the work of mysterious spirits
    • It is similar when we go about acquiring knowledge of external nature
    • being separated from their own original nature. Something similar
    • developed in a way that runs totally contrary to the nature of ideas
  • Title: Lecture: Riddle of Humanity: Lecture Eight: How Twelvefoldness, Sevenfoldness, Fourfoldness, and Threefoldness are Mirrored. Pathological Experiences of the Soul. Thinking Backward as a Preparation for Spiritual Experience.
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    • significant spiritual beings whose nature is reflected within us
    • what, as lower nature, is present in man. These spiritual counterparts
    • in the example from inorganic nature, only intensified to the point of
  • Title: Lecture: Riddle of Humanity: Lecture Nine: Enlivening the Sense Processes and Ensouling the Life Processes. Aesthetic Enjoyment and Aesthetic Creativity. Logic and the Sense for Reality.
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    • soul-spiritual nature is related to our physical, bodily nature. In
    • between the necessities of reason and the necessities of nature. He
    • the necessity of nature approach one another.
  • Title: Lecture: Riddle of Humanity: Lecture Ten: Loss of the Ability to Orient Oneself in Reality and the Helplessness of Modern Scientific Driteria in a Materialistic Age.
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    • of nature. Why should men need to establish natural laws if all they
    • establishing laws and arriving at the laws of nature? To this Ernst
    • and hold them together in our thought. What we call a law of nature is
    • believe that they could read in the book of nature and explain how
    • the truth of judgements and to make discoveries about the nature of
    • unprejudiced observation of the hierarchy of the realms of nature. He
  • Title: Lecture: Riddle of Humanity: Lecture Thirteen: Allocation of the Whole Human Form to the Cosmos. Technical Discoveries and the Human Physical Organization. Collisions between Thinking that Accords with Reality and Thinking that is in Opposition to Reality.
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    • whole nature and spirit of evolution, there must have been a time,
    • heavens will reveal their own nature is just an empty phrase.
    • to the unconscious nature of the sexual process in earlier times. It
  • Title: Lecture: Riddle of Humanity: Lecture Fourteen: Metamorphoses of the Twelve Sense Zones through Luciferic and Ahrimanic Influences.
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    • thinking — or thought. Nor, because of the nature of the thinking
    • We have the power to express all the movements of our inner nature
    • language of nature and for perceiving how certain elemental beings
    • original form, the nature of which I have just indicated, it would not
    • in the fundamental nature of the human being are due to influences
  • Title: Lecture: Riddle of Humanity: Lecture Fifteen: The Twelve Senses. The Reorganization of the Seven Life Processes by Luciferic and Ahrimanic Powers. Francis Bacon Inaugurates Materialism and the Science of Idols.
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    • For our soul-spiritual nature is physically expressed by the colour of
    • more seek a wisdom that enters into the nature of things. Once people
  • Title: Wrong and Right Use: Lecture 1: Secret Brotherhoods-1, -or- Wrong and Right Use of Esoteric Knowledge-1, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 1
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    • but that these are no more than certain forces of nature.
    • that they were in touch simply with higher forces of nature.
    • of nature and nothing more. They were to get the idea that just
    • seances people would take it that higher nature-forces were at
    • thorough materialist if he treats the whole of nature as spirit
    • which is closely related to the forces of nature. I must
    • accordance with its own nature. This reality goes through
  • Title: Wrong and Right Use: Lecture 2: Secret Brotherhoods-2, -or- Wrong and Right Use of Esoteric Knowledge-2, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 2
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    • realms of nature that lie around us come into being in a very
    • remarkable way. In all that we call nature, the nature we
    • blessing for mankind. We can lay hold of nature with ideas that
    • us normally to experience only as much of nature as is in
    • accord with that principle. Behind the tapestry of nature there
    • only as much of nature as can pass through its sieve.
    • Everything contradictory is strained out, and nature is
    • bear on the interpretation of nature — the facts
    • souls, which can also act on nature — then we are no
    • longer able to speak of a monistic system applicable to nature.
    • esoteric legend which indicated the nature of Ireland within
  • Title: Wrong and Right Use: Lecture 3: Secret Brotherhoods-3, -or- Wrong and Right Use of Esoteric Knowledge-3, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 3, -or- German Philosophy: Kant, Schelling, Hegel, Goethe
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    • machines. Forces in human nature that are still unknown will be
    • longer be able to discern the soul-element in outer Nature and
    • duality in human nature — the duality which in our epoch
    • animal nature. A human being is really a centaur in a certain
    • sense: his humanity rests on his lower animal nature in its
    • elemental forces which belong to nature on their own account,
  • Title: Historical Necessity: Lecture 1: On the Functions of the Nervous System
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    • would be entirely a process of Nature, in which we would not
    • great extent with the lower qualities of human nature.
    • “lower nature” is connected with the higher
    • nerve-interruptions is connected with the Moon nature, we
    • nature, takes his place in social life, and it is not
  • Title: Historical Necessity: Lecture 2: Concerning the World of the Dead
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    • ourselves somewhat, from a certain aspect, in human nature
    • with the animal world that we begin to bring our human nature
    • to the animal nature in the world of the dead, if you look
    • nature in the human being is primarily, even in the most
    • nature, having great joy in what happens without the
    • we call the laws of nature, according to which we then form
    • erect round about us according to the laws of nature is
    • relationships of a direct or indirect nature begin in what I
    • describe as a necessity of Nature. It consists therein, that
  • Title: Historical Necessity: Lecture 3: Our Life with the Dead
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    • dead, which is of such a nature that, when he comes in
    • beings, through their nature, are separated from the
    • art than to copy, from the model, what Nature forms outside?
    • of the animalic (he must raise his animal nature into the
    • thus in Nature.
    • Nature is contained in all existence. Above all, there is a
    • elementary tree begins; but in Nature, a being belonging to
    • are, in reality, dead. This is not possible in Nature. If
  • Title: Historical Necessity: Lecture 4: The Rhythmical Relationship of Man with the Universe
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    • But the centaur's animal nature — please connect this
    • emphasized again and again that human nature contains enigmas
    • mirrored A and in the mirrored B. Investigate nature
    • things that lie at the foundation of human nature
    • that part of human nature that can perceive reality and has
    • intimately connected with the taming of our centaur-nature.
    • This centaur-nature is contained in us in such a way that it
  • Title: Historical Necessity: Lecture 5: The Members of Man's Being and the Periods of His Life
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    • nature, and we wish to know and judge everything imaginable
    • roughly in man what we may call his physical nature, or his
    • nature and being of this ego? The usual waking consciousness
    • that the true ego of man is of a will-like nature. What man
    • Nature. And our world of thoughts gives us only that which is
    • in us and corresponds to our own nature between birth and
    • death. That which is our eternal nature remains in the world
    • we possess this four-fold nature — the physical body,
    • nature.
    • with nature can be conveyed even to the most educated people;
  • Title: Historical Necessity: Lecture 6: New Spiritual Impulses in History
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    • human nature, you will gain an insight, not only with your
    • gaze will fall on certain phenomena in Nature that reveal
    • the wide ocean, but in the whole of Nature. Consider how many
    • not consider Nature with theoretical prejudices, especially
    • considers Nature in an unprejudiced way will find that there
    • are countless things in Nature which must be designated, in
    • something that you can see outside in physical Nature. If the
    • Nature, but in the way in which spiritual things correspond
    • to things in Nature. Many considerations have shown us that
    • qualities to be found in Nature — they are the exact
    • imaginations. What is kept back in the processes of Nature
    • grains of wheat or rye, from everything else in Nature which
    • human nature. Think of what we discussed yesterday.
    • Nature, so do wonders lie in spiritual events. No human being
    • becomes as intense in human nature as it should become it
  • Title: Historical Necessity: Lecture 7: The Inadequacy of Natural Science for the Knowledge of the Life of the Soul
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    • understand the nature of man in its connection with the
    • human nature through a certain necessity. Certainly, a
    • necessity underlies man's nature; but this necessity ceases
    • what really underlies man's nature it will be necessary to
    • Ego of man, the Ego which indeed belongs to the will-nature
    • nature and really remains present as Akashic Record, for it
  • Title: Symptom 2 Reality: Lecture I: The Birth of the Consciousness Soul
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    • akin to the elemental forces of nature. These two aspects
    • sees in nature. Imagine you are looking at the world of
    • nature ... You see the colours, you hear the sounds —
    • Such is the situation in nature, but in history it is not
    • genuine impressions of nature. All the historical twaddle
    • most powerful impulse of this nature. We can, of course,
    • product of nature. As member of a national group man creates
    • these peoples it is given facts, facts of nature which
    • phenomenon of this nature emerges on the surface it meets
  • Title: Symptom 2 Reality: Lecture II: Symptomatology of Recent Centuries
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    • must trade, exchange goods and produce what nature does not
    • is surrounded by nature and lives in communion with nature
    • indifferent to nature, and their relationship to nature is
    • everything. Now an insoluble problem of this nature
  • Title: Symptom 2 Reality: Lecture III: Characteristics of Historical Symptoms in Recent Times
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    • symptomatic nature. This can be deferred until next week when
    • paid no attention to those of a spiritual nature. If we ask
    • with the laws of nature. And we must study this impulse as
    • unable to derive anything in the nature of a decisive impulse
    • is a vast difference between the observation of nature and
    • Observation of nature — with different nuances — was
    • common to all epochs. But when man observes nature he becomes
    • one with nature and shares in the life of nature. But,
    • strangely enough, this communion with nature blunts the
    • nature and at the same time know or cognize in the sense in
    • communion with nature one must be prepared in a certain sense
    • to surrender one's consciousness to nature. And that is why
    • the observation of nature cannot fathom its secrets, because
    • when man observes nature his consciousness is somewhat dimmed
    • and the secrets of nature escape him. In order to apprehend
    • the secrets of nature he must be alive to the
    • nature but by intellection or human intelligence; it is
    • nature and is centred in man. ‘We murder to
    • dissect’— our knowledge of nature is derived from
    • nature only becomes ripe for technical exploitation when it
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  • Title: Symptom 2 Reality: Lecture IV: The Historical Significance of the Scientific Mode of Thinking
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    • history it is not easy to show the true nature of the
    • is impossible to believe that, by their very nature, the most
    • to develop anything in the nature of positive ideas.
    • nature.
    • divorced from living nature. He is entirely engaged in
    • example, or other fine sentiments of alike nature. But all
    • the nature of these ideas. And if you take the trouble, you
    • abstract nature), and the ‘lofty human ideals’, as they were
    • with living nature. He who is able to follow with true
    • nature, namely, the study of pathological conditions in man.
    • meaningless! Now people do not say this, because nature in
    • sphere of external nature. In the sphere of history, however,
  • Title: Symptom 2 Reality: Lecture V: The Supersensible Element in the Study of History
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    • of human nature we touch upon here. There is ample evidence
    • nature of the locomotive. It would be equally mistaken to say
    • possession of man's corporeal nature in earlier times —
    • understand the nature of these forces of evil we must not
    • it reveals its true nature, where it acts as it must of
    • all kinds of secondary effects, but art by its very nature
    • artistic forms in painting and sculpture, or of the nature of
    • picture-nature. In the epoch of the Consciousness Soul
    • the spiritual archetype of man through his picture-nature. In
    • an inner sympathy and understanding of a different nature
    • his picture-nature, when we can approach him with the
    • time — problems of the nature of evil which threaten to
  • Title: Symptom 2 Reality: Lecture VI: Brief Reflections on the Publication of the New Edition of 'The Philosophy of Freedom'
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    • important impulses of a far-reaching nature if it had not
    • nature will it be possible to arrive at a philosophy of
    • related to human action as the laws of nature are related
    • symptomatic nature that I have undergone in my present
  • Title: Symptom 2 Reality: Lecture VII: Incidental Reflections on the Occasion of the New Edition of 'Goethes Weltanschauung'
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    • second nature, something, however, that was uprooted from its
    • phenomenon. When we enquire into the nature of this isolated
    • nature.’ The so-called Goethe scholars, the literary
    • is firmly anchored in his conception of nature.
    • from the intuitive perception of nature to art. In studying
    • between perception of nature and artistic activity, between
    • Goethe when he observes nature as an artist, but sees it on
    • creation in nature at a higher level.
    • but imbued with the wisdom that informs nature. For Goethe
    • the soul of man is the stage on which the spirit of nature
    • rigorous observation of nature. In spite of all university
    • The really important question is the nature of the
  • Title: Symptom 2 Reality: Lecture VIII: Religious Impulses of the Fifth Post-Atlantean Epoch
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    • between the divine and spiritual nature of Christ and the
    • human and physical nature of Jesus. This was the central
    • consider it as by nature diametrically opposed to Jesuitism.
  • Title: Symptom 2 Reality: Lecture IX: The Relation Between the Deeper European Impulses and Those of the Present Day
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    • nature of the civilized world. In order to understand this we
    • nature and substance as the Father from all eternity. This
    • of the same nature and substance as the Father.
    • Father, different in substance and nature, the perfect
    • doctrine of Athanasius which was foreign to their nature, for
    • Teutonic peoples was originally of a different nature. These
    • showed little interest in the relationship between nature and
    • mankind. They imagined man as insulated from nature. They
    • no interest in the way in which man is related to nature, how
    • man is an integral part of nature. Whilst in the East, for
    • profoundly the relation between man and nature, that man is
    • to some extent a product of nature, as I showed in the case
    • understanding for the relationship between human nature and
    • cosmic nature. He had a strong sense for a common way of
    • nature. Nature was to some extent excluded from the social
    • a survival of a conception that linked nature and man, it was
    • an insight into the nature of Aufklärung which was
    • Spirit. It is in the nature of this people to give to the
    • Russian nature, especially its piety, must have found the
    • deeply rooted in human nature, a movement that is steadily
  • Title: Fundamental Social: Lecture 1: The Transforming of Instinctive into Conscious Impulses
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    • begin consciously to raise the question: What is the nature
    • it what you will, the Divine Order or the order of Nature,
    • Nature. In effect, it is only an apparent prosperity that is
    • Nature generally, came to the conclusion that one ought to
    • Nature-basis of existence. While the Mercantilists were more
    • point. I will but indicate their nature. He recommends
    • because it is a tendency of nature for the population to
    • Nature-basis of his economic life? In more recent times there
    • and many others — not only to study the nature of the
    • “What was the nature of the economic life in the second
    • concerned as to the nature of the social structure, and in
    • evolution where, through counter-instincts in his nature, he
    • all the sources of egoism that are there in human nature.
  • Title: Fundamental Social: Lecture 3: The Metamorphosis of Intelligence
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    • — What is the nature of the forces in Eastern Humanity;
    • what is the nature of the forces in Western Humanity; and
    • what is the nature in the Humanity living the midst between
    • the two? What is the nature in each case of the forces
    • symptoms and from the inner occult standpoint, the nature of
    • study him if we bear in mind the threefold man, whose nature
    • this can only be the case when one knows the threefold nature
    • need only develop the better aspects of their nature, then
    • employer. This lies in the nature of the case, it is like a
    • law of Nature. People only fail to see it, and hence they are
  • Title: Fundamental Social: Lecture 4: The New Revelation of the Spirit
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    • Nature-study of today, but with inner spiritual, scientific
    • something in our human nature — all our progress even
    • bodily nature. In ordinary life man is only aware of death
    • connected with the death of something in our nature. Now this
    • human nature — a creative principle which must now take
    • They try to gain knowledge of Nature. Well, as you know, it
    • inwardness of human nature. This deepened inwardness will
    • and stronger become the forces which play in human nature on
    • Wisdom. How the Spiritual revealed itself in external Nature
    • then applied to Man. In great and all-embracing Nature they
    • out into external Nature and beheld all that is brought about
    • inherent in human nature that men invariably rebel at first
    • is natural but a science of Nature, which has to be achieved
  • Title: Fundamental Social: Lecture 5: Understand One-Another
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    • external order of Nature? To learn to behold the Divine just
    • order of Nature. Those who have no deeper understanding for
    • been undertaken on the path of Nature. Only so can the path
    • of Nature be saved from its aberration into a purely
    • kingdoms of Nature. Life will remain unintelligible to men,
    • slipping away from us. The outer bodily nature, as I said
    • which our bodily nature is connected; no, we must rise into
    • members of human nature the Western peoples are called
    • especially to develop the abdominal nature, the Middle
    • peoples the heart-nature and the Eastern peoples the head
    • nature. Nowadays, such things are nearly always treated as
    • true nature of things. Today, in many spheres of life, they
    • Now by nature the West is not predestined to pass from the
  • Title: Mysteries of Light: Lecture I: The Dualism in the Life of the Present Time
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    • nature of these demands. For what connection is there between these
    • above nature, but as being at the same time valid natural science.
    • true contrast: namely, the devil, that in human nature which resists
    • nature can lie expressed only by the picture of equilibrium, —
    • him in accordance with his nature, as striving for balance between
    • abstract views about them. The others speak of a nature devoid of
    • not even capable of entering into our knowledge of nature or our
    • to gear into the machinery of nature. We have not the strength in our
    • spiritual views to develop a knowledge about nature itself. The fact
    • penetrate any of the real worlds of nature that lie before us. But we
    • spiritual creative activity in nature itself, when nature causes one
    • one came forth from the preceding — just as in nature itself
    • principle of evolution in nature. For if you consider the human eye,
    • this fashioning dwell the same forces which underlie nature as the
    • spirit of nature. A spirit is sought which is actually creative, a
    • the creative activity of the spirit in nature itself.
    • is continually being said that nature and life make no leaps. A man
    • development; leaps never!” Well, nature is continually making
    • the stamen, and to the pistil. Nature makes frequent leaps when it
  • Title: Mysteries of Light: Lecture II: The Development of Architecture
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    • of the present it is very essential to comprehend that their nature
    • Goetheanum Building; but you have also the nature of the connection
    • flow out into the external knowledge of nature, into the external
  • Title: Mysteries of Light: Lecture III: Historical Occurrences of the Last Century
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    • man's subjective nature, but rather with what is being
    • overcome everything of a merely sectarian nature, still rampant even
    • external nature was left as the object of real knowledge, of free
    • nature, since the science of the soul was monopolized and the science
    • before conception. And the will-nature in man is something
    • Thinking and willing in human nature are fundamentally different.
    • which must be grasped: that in thinking something of the nature of an
    • have grasped the essential nature of thinking; but when we do grasp
    • this essential nature of thinking, we must say at the same time: This
    • the other force of human nature is always developed more in one
    • the conception of nature; and the other, which comes from the
    • On the one hand, man worships nature in a pagan fashion; and on the
    • other — without finding a proper basis in nature, except that
    • nature: it is merely the continuation of ancient paganism; we have a
    • do as I recommended in connection with Harnack's Nature of
    • and with external nature, is the continuation of something which
  • Title: Mysteries of Light: Lecture IV: The Old Mysteries of Light, Space, and Earth
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    • nature, to the blood, and to the bodily organization. This was true
    • of the very nature of the Mysteries, but they were able also to
    • Catholic jurisprudence in what is called the law of nature. Just
    • science of nature, the law of nature — the legal element is
    • still there! The expression “law of nature” has no
    • nature, which deals only with the primordial phenomenon, the
    • nature; and in Central Europe there already exists the first
  • Title: Man: Hieroglyph: Lecture One
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • of Nature. In accordance with this necessity we see everything in
    • Nature under the law of Cause and Effect. And we ask also, when man
    • in which he applies himself to investigating the nature of simple
    • reckons with something that is founded to some extent in the nature of
    • being above must be of one nature and Mercury being below of another.
    • stomach because it is below, this line. The inner nature of the organ
    • Similarly the inner nature of Mars is qualified by its position
  • Title: Man: Hieroglyph: Lecture Two
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
  • Title: Man: Hieroglyph: Lecture Three
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • is wanted. What we have to do is to grasp in its spiritual nature all
    • form, one realises how these directions differ in nature and kind from
    • respect on the cycle of Nature. The cycle of waking and sleeping, in
    • its measure of time, seems to resemble the cycle of Nature; but there
    • between waking and sleeping, and Nature alternates between day and
    • today has almost entirely broken away from the course of outer Nature.
    • experience an absolute demand of Nature that they should fall asleep.
    • the course of Nature, but that nevertheless in his periodicity he
    • and sleeping we still distinctly show the course of Nature in picture,
    • picture of the course of Nature such as is still expressed in the
    • course of Nature arises in us; for this is not in our control like
    • something appears belonging to Nature and yet not following the larger
    • course of Nature, something which Man has for his own. And yet it is
    • then we would learn to understand the nature of the qualities in the
    • the Sun is a hollow space of such a nature that anything brought to it
    • Nature, Morality and Religion — by means of
  • Title: Man: Hieroglyph: Lecture Four
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • The fundamental nature and construction of the Universe cannot be
    • relation to his Will nature, in relation to all that exists in the
    • and the dreams reveal through their very nature how Man steps across.
    • ‘sucking’ nature. Ether is sucking, absorbing. Matter
  • Title: Man: Hieroglyph: Lecture Five
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • compelled to draw attention to the fact that we must not study Nature
    • without Man, without keeping in mind the relation of Nature to Man.
    • understanding of the nature of Man.
    • we judge the real being of what lies behind nature's phenomena.
    • Our next question must be: What is the nature of this relation? To
    • nature of Man. We find in the first place his complete form or
    • And now consider, if we understand the form of Man in all its nature
  • Title: Man: Hieroglyph: Lecture Six
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • nature of his peripheric form; and here you can find, if you examine
    • derivable from Man's nature; for as already pointed out, with the
    • lunar motion. Were we to study the phenomena of Nature more deeply, we
    • man with macrocosmic nature.
    • What really is the nature of the process which we observe in the daily
    • are independent of the necessity ruling in our nature. It is when we
    • ‘necessity of Nature’, but only that has place which is
    • intimately connected with our moral nature and moral actions. Within
    • the Zodiac we are unable to evolve our moral nature; but in so far as
  • Title: Man: Hieroglyph: Lecture Seven
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • understanding of his nature is out of the question.
    • in this domain of nature, to examine Goethe's investigations in
    • You will remember that in order to gain a true insight into the nature
    • these experiences according to their nature. In a medical school, when
    • knew that he conformed to its motions; he knew also the nature of that
  • Title: Man: Hieroglyph: Lecture Eight
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • he related to his soul-nature in the same way as he related the
    • and back nature of the human being, even as the connection between the
  • Title: Man: Hieroglyph: Lecture Nine
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • of how the conception of the nature of Man leads to the conception of
    • regards all that belongs to the limb-nature — which is continued
    • We must realise at this point that really to comprehend human nature,
    • the limb-nature into the interior of man. All the processes that are
    • limb nature, directed inwards. So that in speaking of the will-nature
    • or metabolic-nature, we do not mean only the outer limbs, but the
    • this, intimately connected as it is with the will-nature, man is
    • thought of as between the nature of the Moon and this region of the
    • will-metabolic nature is in a constant state of sleep — is most
    • unconsciousness that which is really the sleep-nature of the limb-man.
    • sleep. In respect to this process, man's own nature sends back to him
    • The nature of our lower man turns one side away, as it were, and only
    • have an absolute inner parallel between the Moon-nature and the whole
    • them to realise these inner relations between human nature and the
    • nature, we can also feel the real relationship between the hands and
    • counterpart, the feeling nature. Quite naturally we try to support our
    • of our arms and hands. We endeavour to project our emotional nature
    • how the nature of the arms clearly indicates their connection not only
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  • Title: Man: Hieroglyph: Lecture Ten
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • Thought-nature of the head with Will-forces. Thus we can say, in
    • As you see, human nature is complicated; and if one does not wish to
    • today! One does not arrive at the real nature of Man. The essential
    • nature of Man will only be revealed when Spiritual Science is allowed
    • instance, be adaptation to the human limb-nature. Something must lift
    • for the comprehension of human nature is only calculated to explain
    • speaks of a headless man, it does not understand his true nature at
    • even Kepler — than the whole nature of Man can be understood from
    • Jehovah. This points to two movements, two currents in human nature.
    • These two currents also exist in extra-earthly nature — only
  • Title: Man: Hieroglyph: Lecture Eleven
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • it? It suddenly becomes of the nature of the plant. Its life is
    • plant-nature springs up and puts forth leaf in man, so to say, from
  • Title: Man: Hieroglyph: Lecture Twelve
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • something of the nature of the world or of the nature of Man when we
    • nature is Astro-physics, the theory that sets out to study the
    • into Nature, and they take trouble to keep the spiritual as far
    • nature, and to have an epoch from 747 BC. to AD. 1413 so running its
    • and they are of such nature that we may say: If we start from the
    • thought or feeling to the earlier years. The whole nature of dreams is
    • development of a heathen nature — natural science is still
    • heathen — and a human development of a Christian nature.
  • Title: Man: Hieroglyph: Lecture Thirteen
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • physical nature. He is a reality as a being of soul and spirit, a
    • our physical nature.
    • organisation, comes, through our bodily nature, also into connection
    • The essential nature of man and his connection with the Cosmos was not
    • nature of their being, how it is organised into the Cosmos, and that
  • Title: Man: Hieroglyph: Lecture Fourteen
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • The Nature of Christianity,
    • do picture the whole of Nature in a way that is in accordance with the
    • wished to have its nature explained. Julius Robert Mayer, who came
    • nature alone from all that was for him merely secondary effect.
    • Nature-Principle; all that has taken place through Christianity, for
    • Assuming that human life is 72 years (unless events of Nature
    • on the one hand, the events in Nature, as reasoned by Julius Robert
    • Earth, we have to do with an Event of a totally different nature from
  • Title: Man: Hieroglyph: Lecture Fifteen
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • all his nature of the Universe as a whole. It is specially important
    • Trinity: The Nature of God the Father, God the Son — that is,
    • Universal God underlying all nature. If the Christ-Concept has been
    • To comprehend this, Nature and Spirit must of course be studied with
    • Let us however here recall the true nature of the Sun. Again and again
  • Title: Man: Hieroglyph: Lecture Sixteen
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    • knowledge of our true, archetypal human nature — and with it
    • Only a true knowledge of our human nature and the spiritual forces
    • mere product of nature. Attempts have been made to discover the
    • on the heat within him. In speaking of man's bodily nature pure
    • of Nature, conversion of forces prevails. In man alone matter
    • The nature and work of the Father-God however, was such that what He
    • grasped when one understands the nature of sense-free thinking.
    • law with what we can know of nature, and conversely, of permeating
    • nature-knowledge with moral law — is bound up with Spiritual
    • nature, for in Heat we have already the transition from Space to Time;
    • human nature — for one might certainly go to meet death as a
    • the Christ-Substance, the Christ-Nature is. Let us try to find that
  • Title: Responsibility of Man: Lecture I
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    • mass is nevertheless the bodily nature of certain spiritual
    • displayed in its inner being, its spirit-nature. There we have
    • to do with the inner nature of what is outer nature for our
    • nature, just as man exists, as the nearer hierarchies
    • exist other beings, who, as it were, unfold their nature at the
    • it is the manifestation of the Luciferic nature of the world.
    • manifestation of the Luciferic nature of the world, it appears
    • soul-nature of the earth, and a common bodily-nature of the
    • collective being with a common soul-nature. That is what the
    • their nature and implant in them the inclination in a definite
    • fact, that can also bring about something of a terrible nature.
    • soul-nature, but of becoming over-individualised. Men would
    • — for life in material nature is indeed only musing and
    • was written about Nature in the twelfth, thirteenth centuries
  • Title: Responsibility of Man: Lecture II
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    • inclination to the Luciferic nature on the one hand, and to the
    • Man examines nature, and the greatest progress has been made by
    • of nature, but has in a certain sense been cast out of human
    • one could not gain knowledge of nature, for example, without at
    • one came to a pure concept of nature, freed from everything
    • pertaining to man. This concept of nature had then to be the
    • the corpse of nature.
    • form it, just as nature breaks up the human being when it makes
    • mechanism we have the corpses of nature's existence. But man is
    • not born from this corpse of nature of which our mechanical
    • gradually produced as technics. He is born out of the nature
    • this nature we have added in modern technics another nature, a
    • corpse of nature, After the geological strata of the earth have
    • of living nature. We work in the dead part of nature inasmuch
    • nature of modern science. He no longer knows anything of himself,
    • find the impulses of his nature and his actions within himself,
    • bodily nature. One must learn to know the rhythmic system and
    • your head, but it does not grip your whole nature. Your whole
    • cosmos, if they penetrate not only the physical nature of the
    • nature of these connections can be discovered throughout our
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  • Title: Responsibility of Man: Lecture III
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    • world of physical nature; he stands in a spiritual world as
    • the Elohim. Really and truly, just as we live in outer nature
    • nature as the Angels or Archangels or Archaic They are actually
    • of the same nature as the Elohim, the Spirits of Form, but have
    • who work on the head-nature. Even in the time of Plato you find
  • Title: Responsibility of Man: Lecture IV
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    • Nature and History, as we have done over and over again in the
    • animal and plant-nature, these are all connected only
    • When we look at all those kingdoms of nature which are outside
    • the fluids. Outside in nature we see the circulation of fluids,
    • that the Jehovah rulership embraced the realms of Nature as we
    • mineral nature began to make itself felt, from the founding of
    • mineral nature became so important to him that he should
    • on his mineral nature. And so, if we wish chiefly to consider
    • the more fantastic or imaginative nature, everything which can
    • his Jehovah-nature. Opposed to the Jehovah-nature is man's
    • evolution of man when the mineral nature became predominant in
    • Christ Nature. One may say a thousand times over: “We
    • investigate facts of nature, for then we have a spirit-less
    • clearly perceive around us a spiritual nature, under the
    • asleep within it — there again the Jehovah nature rules.
    • In the whole metabolism of man, the Jehovah nature rules. As
    • understanding, then the Sun-nature — which is not a
    • Jehovah-nature — expresses itself. We can only permeate
    • mineral nature but of a fluid nature, consisting in the
    • his earthly nature between birth and death and does not look to
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  • Title: Responsibility of Man: Lecture V
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    • forces of a will nature in the life of humanity as a whole? If
    • differentiate between the laws of nature and that which in us
    • comprehends these laws of nature, and this latter we call our
    • the laws of nature by his intelligence, but Nature herself had
    • intelligence, Nature herself gave herself laws. There outside
    • within us and there, outside, are the laws of nature. The sum
    • intellect within us, and there, without, the laws of nature
    • intellectual nature, something pertaining to human
    • development of human nature, namely, that science should be
    • something of an intellectual nature with his head, is just as
    • the Earth's evolution. The feeling nature of nan is not
    • seized by the feeling nature of man, are the Luciferic spirits.
    • loss of the soul-nature altogether. This impersonal science is
    • the murderer of the human soul and spirit nature. It dries men
    • other is the human desire-nature, which is connected with the
    • will in man. What is connected with man's will-nature can again
    • take two directions. The one path is for this will-nature to
    • a will-nature, by way of desires not unfolded to love, and
    • of a more universal nature arises through that which is
    • In many respects, one can see their automatic nature, but there
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  • Title: Materialism/Anthroposophy: Lecture I
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    • confluence of these physical forces; his soul nature is
    • physical nature of the human being, and it is this, the
    • extensive examination of man's physical nature, that must
    • soul-spiritual nature. It is not surprising that people who
    • as firmly as the force of nature firmly builds up the bone
    • penetrate more deeply into the development of nature as well
  • Title: Materialism/Anthroposophy: Lecture II
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    • The nature of imagination; essence of reflective thinking; objective
    • admit to errors in the events of nature — something
    • threefold nature of the human organism.
    • metabolism in nature. The instant this outer metabolism is
    • ready-made, as it were, by virtue of its own nature, then
  • Title: Materialism/Anthroposophy: Lecture III
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    • in the word is identical with the one that, having created nature in the
    • worlds prior to uniting with the corporeal nature that arises
    • the soul activity within outer nature; and inasmuch as they
    • the physical-corporeal nature. In former times, this was an
    • objective happening in nature outside. Here, I come to an
    • nature of this Gnosis. In regard to its sources, our
    • idea of how far one can penetrate into the nature of such a
    • once possessed in the undifferentiated nature of word,
    • creating nature in this becoming silent.
    • division of nature, but it is something that basically had
  • Title: Materialism/Anthroposophy: Lecture IV
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    • fact that human beings by nature belong not only to the earth
    • that is of a more astral nature has a sort of
    • bear not only the affairs of nature but also the forces of
    • between what we might call a teaching of nature, namely
    • According to this commonly held view the nature of the human
    • Freemasons; they have similar thoughts about the nature of
    • this bull-like nature with something still higher. They must
    • out that the nature of the Mystery of Golgotha should not be
    • the Councils, whether the divine and the human nature in
    • Christ Jesus was two natures or one, and other such things.
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    • Transition in the fourth century A.D. Nature of Greek culture, its
    • nature, human beings were to raise themselves above all that
    • scientists speak of the laws of nature. Although this is an
    • it and that their soul nature was becoming ensnared in the
    • nature.
    • nature and the cosmos, should be firmly anchored in the inner
    • forces of human earthly nature, the West was capable only of
    • was regarded as the extract of the nature and being of man.
    • knowledge about the physical nature of the human being,
  • Title: Materialism/Anthroposophy: Lecture VI
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    • Golgotha. Insofar as its specific nature was concerned,
    • phenomena of the cosmos and nature. This not withstanding, in
    • a link between the super-sensible aspect of their own nature
    • his physical nature; he sensed his ego by means of his
    • northern people who due to their nature and in concentrating
    • development but merely the experience of soul nature in
  • Title: Materialism/Anthroposophy: Lecture VII
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    • life and nature of Christianity cannot be grasped any longer even by
    • human nature, with his thinking, feeling, and willing,
    • by means of which Nietzsche plunged as if intoxicated into nature
    • intoxicated plunge into nature. He endeavored to experience
    • this intoxicated plunge into nature in his life by traveling
    • in the modern age. This drunken plunge into nature underlies
    • deepest aspects of human nature but that basically always
    • able to study quite a bit concerning the Christian nature of
    • Out of their innermost human nature, poets and artists of the
  • Title: Materialism/Anthroposophy: Lecture VIII
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    • same age. And in the same way the nature of numbers was
    • cosmos, that he counts through his very nature. He is
    • for language to gain some insight into the nature of numbers
  • Title: Materialism/Anthroposophy: Lecture IX
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    • did penetrate deeply into the nature of the world's
    • Christian church stream, we see that the nature of the
    • birth, the nature of Christ Jesus, the death, the
    • soul-spiritual standpoint? We have to focus on human nature,
    • they knew the nature of the Spirit of the Heights. This Soma
    • its own nature, without its relationship to the cosmos. You
    • behold what dwells in the nature of numbers, namely, the
  • Title: Materialism/Anthroposophy: Lecture X
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    • world's essential nature. As an example we need only indicate
    • worlds. When this inner soul-spiritual nature of the ego is
    • just this, namely, that people cannot understand the nature
  • Title: Materialism/Anthroposophy: Lecture XI
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    • shadow nature of the intellect. People in the civilized world
    • matured, but insofar as its own nature is concerned, it no
    • content, substance, for the shadow nature of rational
    • nature of the elements colliding with each other at that
    • the nature of the events through which somebody like
    • in the world. It was, however, the peculiar nature of Central
  • Title: Materialism/Anthroposophy: Lecture XII
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    • streams, and the element that originated from human nature.
    • deprived the intellect of its spiritual nature. He made use
  • Title: Materialism/Anthroposophy: Lecture XIII
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    • Goethe definitely possessed something of a Greek nature. He
    • shadowy nature of our inner intellectual activity, of the
    • nature of the intellect. The sun's rays were to the Greeks
    • affinity for nature. The basis of such an experience has
    • influence in the lower, metabolic nature of man. In drawing
    • being by virtue of their own nature. Here, they are active as
    • nature.
    • nature. We can do that only when we develop to the point of
  • Title: Materialism/Anthroposophy: Lecture XIV
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    • rise to a new kingdom of nature between mineral and plant in the form of
    • his "Hymn to Nature;" Nietzsche's picture of the valley of death.
    • I have just given on the nature of color and the lecture last
    • approach the true nature of man only if we consider the human
    • about the nature of the human being, we must at length learn
    • to the human being and the surrounding kingdoms of nature
    • human being, as we know, has brought his nature with him from
    • Saturn, Sun, and Moon nature. Now, while he evolved as a
    • a mineral nature appeared only during earth evolution. Hence,
    • multicolored nature developed within the earth, the human
    • organization and nature of body and soul.
    • millennium, a time will come when their bodily nature will be
    • nature of plant and animal, least of all that of the human
    • nature of color can be taken hold of, how the artistic
    • comprehension of the world. For nature around us creates
    • artistically. Unless it is understood that nature around us
    • nature. No, they comprehend nothing but what has been
    • power of vision that recognizes, even in nature herself,
    • nature as the artist. He was not yet capable of seeing the
    • 1780, he wrote “Nature” his hymn in prose:
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  • Title: Materialism/Anthroposophy: Lecture XV
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    • hierarchies, spirit doctrine of nature and man, eschatology; no
    • of a certain problematic nature within Western civilization,
    • were of a subtle nature.
    • the human being and his nature only if he is considered as an
    • contrast to other texts of a similar nature from the first
    • to die so that the intellect in its shadowy nature could be
    • on the divisions of nature that has come down to posterity in
    • a mineral nature
    • Erigena about the divisions of nature. The world is
    • the angel nature.
    • nature. Once, people employed the intellect in order to
  • Title: Materialism/Anthroposophy: Lecture XVI
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    • Early Christian knowledge concerning the nature of Father forces and
    • soul-spiritual nature. The rule of this deity was seen in the
    • through nature, through what the human being saw in the
    • God. He saw a world of ideals behind nature; he saw certain
    • forces in nature. He also saw the rule of the Father God in
    • nature spirits. This was a particularly vivid conception in
    • nature spirits who rule in any number of things in the outer
    • nature spirits, they actually believed in a kingdom of the
    • Father God that included the domain of nature. They believed
    • beings, these various nature deities, do work together in
    • nature, but first of all they crept into the things of the
    • originate from these nature spirits nor from the Father God
    • not originate from the Father God nor from the nature
    • that could not be attained from the whole of nature in the
    • nature; now they have been let loose, flit about invisibly,
    • nature's phenomena. This search for the Logos in the spirit
    • spirit based on nature; it is a matter of realizing that we
    • his book about the divisions of nature is so great and
    • is nature, the earth is declining. I have often called
    • to, though not based on facts of nature but on the moral
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  • Title: Materialism/Anthroposophy: Lecture XVII
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    • we will consider from this standpoint how the study of nature
    • nature, particularly human nature in connection with health
    • with nature quite differently from the way we think of it
    • death, for they looked beyond this soul nature to a quite
    • Hippocrates held that the soul-spiritual nature of man
    • of studying the soul-spirit nature and the effect of its
    • human nature. As the first stage of instruction, they must
    • Greeks viewed as the soul-spiritual nature. In a manner of
  • Title: Therapeutic Insights: Lecture I
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    • nature.
    • certain understanding of nature and the human being has been
  • Title: Therapeutic Insights: Lecture III
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    • way grasped the inherent nature of hallucination.
    • bodily nature. What appears as hallucination hovers and
    • nature is due only to the fact that the original element out
    • way, we look into the bodily nature and see the connection of
    • this bodily nature with the whole cosmos.
    • the various forms of outer nature — let us remain at
    • forms in nature, however, and we find that a certain
    • bodily nature, spiritualizing it. What persists of this force
    • In yourselves, in your bodily nature, you have a mirroring
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    • through the paternal nature. This is an extremely significant
    • (The Inner Nature of Man,
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    • human life and nature will be able to stand clearly before
    • penetrate into the real nature of the outer world? This outer
    • nature of reality is concealed. There is, as it were, a veil
    • there, and only behind this veil is the nature of reality to
    • is able really to penetrate the nature of the lungs, liver,
    • permits oneself to consider once the whole human nature,
    • rooted in the nature of occult development itself. You thus
    • sketch for you how human nature relates to the possession of
    • receive clear insight into the progressively Ahrimanic nature
  • Title: Cosmosophy 1: Lecture I
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    • without any understanding of its innermost nature — in
    • human nature is based: upon being able to throw back matter
    • last few centuries to the investigation of outer nature, we
  • Title: Cosmosophy 1: Lecture II
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    • laws that we then call the laws of nature. With ordinary
    • thought, for the laws of nature are apprehended in thoughts
    • If one follows the laws of nature to the stage at which one
    • perception, quite similar to a creature of nature. Out of
    • such a creature of nature, which is basically in a kind of
    • nature, one built up only abstract laws. One comes, in other
    • recognize in the inner being of man only the laws of nature.
    • spoken here, the laws of nature are united with the moral
    • inner being matter, and with it all the laws of nature, is
    • nature, is thrown back into chaos, and out of the chaos a new
    • nature is able to arise, saturated with the moral impulses we
    • outer nature. We can compare it only with what another human
    • One must feel how there is in nature a perpetual dying.
    • Nature is colored, so to speak, by this death. In contrast to
    • this, however, there is also in nature a continual unfolding,
    • a continual coming to birth. This does not color nature in a
    • way visible to the senses; yet if we approach nature with
    • into nature and see the colors, all the colors of the
    • we look at nature, we are looking in a certain sense at the
    • only the perishing, the corpse-like part of nature, which is
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  • Title: Cosmosophy 1: Lecture III
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    • we experience as a thought-weaving of an objective nature
    • the same region, as it were, of our human nature: the
    • described, it is grasped not merely as being of the nature of
    • Thinking loses its picture-nature and abstractness, it loses
    • oneself. The picture-nature ceases to be merely pictorial;
    • bodily nature. Just as in thinking we feel that we penetrate
    • nature of thinking and feeling he can also come to a
    • however, this I really appears, and it is of the nature of
  • Title: Cosmosophy 1: Lecture IV
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    • must suppose are between the four members of human nature,
    • as such have no physical, bodily nature but that live
    • in the plant world is of essentially the same nature as what
    • side of the surface of the mineral in mineral nature and that
    • the ranks of the realms of nature but who stand above the
    • bodily nature. We weave in the ether life. Our mental images
    • It has indeed formed a relationship with our human nature.
    • Our thoughts have a strong relationship to our human nature.
    • remains beyond death. Whatever is of a will nature desires to
    • become man, whereas whatever is of a thought nature and must
    • stream of nature that is formed through the line of heredity
    • the nature of the hierarchy that stands at, the third stage
    • are then in our feeling nature interwoven with beings
    • thus reaches downward into the three realms of nature and
    • human nature what can live in freedom. Below us and above us
    • down into nature and wish to view the human being in his
    • recognize what man is within nature. Now we become aware
    • actual spirituality and what is experienced below in nature
  • Title: Cosmosophy 1: Lecture V
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    • hand we have found what is of the nature of will, and we
    • could say that this will nature develops between the astral
    • entirely of a will nature. During the life between birth and
    • What remains behind of a will nature passes over into future
    • things objectively, one cannot clarify to oneself the nature,
    • takes place in us, what goes on in our human nature, is
    • instincts, our desires, to the so-called lower human nature
  • Title: Cosmosophy 1: Lecture VI
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    • comprehended in the realm of mineral nature, and the mineral
    • nature in the plant, animal, and human realms, and would then
    • time to think of what lives in nature as being at the same
    • between what is of a moral and what is of a mineral nature.
    • incorporate the moral into the mineral nature. I have often
    • Kant-Laplace theory up to the mineral nature of modern
    • of such a nature — as it may well be when man is living
    • the cosmos and what as plant-like nature is imparted to the
    • his plant nature, which means with that which is placed in
    • something higher than the laws of nature. There too we may
    • us that which is our animal nature. What is our animal
    • nature? Our animal nature is above all what gives us our
    • animal nature is given its direction, if I may express it in
    • penetrate the soul element in its objective nature, so we
    • particulars, just as we do of nature. Then there will arise a
  • Title: Cosmosophy 1: Lecture VII
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    • consciousness that is more plant-like in nature; it is not
    • nature — which is only an outstanding example — each
    • peculiarity of Goethe's nature? For one thing, Goethe
    • however; he is quite different. His nature is such that its
  • Title: Cosmosophy 1: Lecture VIII
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    • the particular nature of these higher beings, we shall be
    • nature, only when permeated by human soul and spirit. The
    • forces working outside in earthly, physical nature destroy
    • nature of an inner picture, and we can grasp it if we develop
    • inner picture-nature of this physical body. What we behold
    • there as the inner picture-nature offers resistance to the
    • picture-nature does not succumb to the earthly processes.
    • This inner picture-nature can at least endure, and when the
    • call a realm of nature of the future, which does not yet
    • exist at all — a realm of nature of the future. There
    • will arise a future realm of nature out of what today is only
    • seed of a future realm, a future realm of nature.
    • nature — a plant-animal, an animal-plant realm. What we
    • something that in its essential nature bursts through its
    • nature are loosened from him. The physical body loosens
    • animal nature that exists today to a stage above, where the
    • mysterious way man's inner nature is revealed by his
    • inner nature — whether he is good or bad — will
    • unveil themselves to us according to the nature of their
    • the essential nature of these bodies as seeds and consider
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  • Title: Cosmosophy 1: Lecture IX
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    • you that if we seriously wish to bring the spiritual nature
    • those members of his human nature in which the I is certainly
    • evolutions or about the spiritual, soul, and bodily nature of
  • Title: Cosmosophy 1: Lecture X
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    • thought content in its true nature is something much more
    • matter appears to us when we study our human nature while
    • appearance of the senses. Of our actual nature as awake,
    • perceived of nature's green, insofar as he really has
    • experienced this green nature with human participation, not
    • how this materialistic thinking sees nature as being all there is
    • only the appearance of nature in the form in which it
    • entirely healthy nature-appreciation of Goethe could suffice
  • Title: Cosmosophy 1: Lecture XI
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    • — the higher beings of the realms of nature, plants,
    • of appearance, perceiving outer nature, therefore, as
    • Nature may be
    • experiences nature between birth and death. History becomes
    • develop a satisfactory knowledge of nature, particularly in
  • Title: Lecture: Supersensible Influences: Lecture I: Supersensible Influences in Old Persian, Egyptian, and Greek Time
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    • have been in keeping with the nature of the Greeks to receive the Moon
    • hearing; life of a very special kind is present here. The head-nature
  • Title: Lecture: Supersensible Influences: Lecture II: The Education of Man through Modern Intellectualism, -or- Chartres and the Mysteries of the Templars
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    • nature; he is entirely ignorant of the real substance of the thoughts
    • are by nature turbulent and passionate. When Ibsen brought out a work
    • only mirror-images and he is quite unconscious of their real nature and
    • now, someone attains to a knowledge of the Spirit, what is the nature
  • Title: Lecture: Supersensible Influences: Lecture III: The Revelation of the Spiritual World in Old Indian Culture, -or- Old Egypt
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    • nature, with the kingdoms of the animals, the plants and the minerals.
    • spirit had departed, he could receive enlightenment about nature around
    • knowledge about these kingdoms of nature came to man from the Spirits
    • nature, on the kingdoms of the plants, animals and minerals, from the
    • enlightenment about nature, about the animal, plant and mineral
    • Moon-Beings were able to communicate secrets of nature to the human
    • receive enlightenment about nature; a science of nature is beyond our
    • nature only after their death. They live in the midst of nature here,
    • but they cannot use the body in order to form concepts about nature.
    • about nature.
    • only in the future, namely, a science of nature. And there is no other
    • of an epoch when men were to form their concepts of outer nature from
    • outer nature herself and moreover when they would be capable of doing
    • and the capacity to form thoughts and ideas about external nature
    • of outer nature without knowledge of himself and of his own form. When
    • the Egyptians set out to acquire a knowledge of nature, they were able
    • dead in order that a science of nature might be imparted to them. The
    • Earth-Spirits. Think of the wonderful understanding of nature possessed
    • from the Nature-Spirits. And there were many others — more
    • to the Nature-Spirits did not always result in the voicing of spiritual
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  • Title: Lecture: Supersensible Influences: Lecture IV: The Egyptian Mysteries, Indian Yoga and Egyptian Mummy Cult
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    • us to understand its real nature, for the head in itself does not
    • whom the first science of nature was imparted. What the pupil of Yoga
    • this really mean? What does it mean to understand the nature of acts
    • true rite, is different from an act of a purely technical nature. An
    • devices, man comes into contact with the physical nature-forces of the
    • within it the different processes of nature and plant life. Machines
  • Title: Lecture: Supersensible Influences: Lecture V: Modern Abstract Thinking and Living Thinking of Future Times, -or- The Idea of Metamorphosis and the Repeated Lives on Earth
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    • been produced by any play of nature, by any combination of
    • nature-forces. A corpse is quite obviously a remainder, a residue.
    • nature has, it is true, the power to destroy the form of the human
    • ancient East and how they tried to comprehend outer nature in living,
    • only able to evoke in certain priestly natures here and there, those
    • no understanding of the nature of the living thinking which once
    • why it is applied only to what is dead in nature, to the mineral
    • autumn. But suppose a plant exists in such conditions of nature that it
    • placed in such conditions of nature that it has no time to form a root,
    • the Galileo and the Copernicus of the science of organic nature, and
    • nature, namely, clarification of the concept of nature to enable it to
    • for the science of organic nature with his living concept of
    • metamorphosis can, if desired, be applied to the whole of nature. When
    • this idea of metamorphosis because, owing to his artistic nature,
    • make his concepts mobile. Pedants insist, however, that nature cannot
    • necessary, they say, for the understanding of nature. Yes, but what if
    • nature herself is an artist ... presuming this, the whole of natural
    • “rapture-monger” by artists, so, if nature herself were to
    • perhaps, for nature creates as an artist. One cannot order nature to
    • Nature must be comprehended as she actually is.
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  • Title: Lecture: Supersensible Influences: Lecture VI: Spiritual InFluence in History, -or- Pope Nicholas I
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    • nature of the etheric cosmos.
    • question as to the nature of the etheric organism, the etheric body
    • which now arose concerning the nature and content of the etheric world
    • particularly the etheric nature of man, the etheric body of man.
    • nature, with the animals, plants and minerals, the machines and the
    • experience the inner nature and working of their own etheric
    • the nature of the peoples of Middle and Western Europe, and from this
    • this difference: in the Roman Catholic Church it is more of the nature
    • etheric nature of the human being, and to establish a system of dogma
  • Title: Man/World of Stars: Lecture I: The Spirit-Seed of Man's Physical Organism
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    • change the world when we communicate with it out of our spiritual nature,
    • full consciousness, our inner nature is revealed to us as if it
    • that they are our inner nature, just as here on Earth we say
    • that the lung or heart belong to our inner physical nature.
    • is what is now our inner nature. We fashion what is then
    • directed to three manifestations of human nature to which
    • I mean the three manifestations of human nature by virtue of
    • our inherent nature, but within the spiritual world between
    • the Universe and reveal its essential nature, enter into us
    • human being not in an a-moral way as do the phenomena of Nature
    • inkling whatever that as well as having a physical nature he
  • Title: Man/World of Stars: Lecture II: Moral Qualities and the Life After Death. Windows of the Earth
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    • change the world when we communicate with it out of our spiritual nature,
    • may now ask: Are these two unconscious sides of human nature
    • in upon the Earth and everything that lives in man's nature is
    • nature if we describe it in barren physical words; we must
    • of the Sun takes place in order to carry our heart-nature, our
    • feeling-nature, farther out into the cosmic worlds.
    • will-nature cannot be carried in this way out into the Cosmos,
    • The relation of our will to our nature as human beings is not
    • to human nature itself in order to see how what works in man's
    • After death we are the product of our moral nature on Earth.
    • nature of his life will be when he passes through the gate of
  • Title: Man/World of Stars: Lecture III: Man's Relation to the World of the Stars
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    • change the world when we communicate with it out of our spiritual nature,
    • it — into a moral automaton of such a nature that in his
    • nature. But these battles are now beginning to send their waves
  • Title: Man/World of Stars: Lecture IV: Rhythms of Earthly and Spiritual Life. Love, Memory, the Moral Life
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    • change the world when we communicate with it out of our spiritual nature,
    • with the beings of the three kingdoms of Nature. Basically
    • of the three kingdoms of Nature — to the mineral or the
    • communion with the beings of the three kingdoms of Nature. What
    • environment, is also related to these three kingdoms of Nature.
    • Nature.
    • entities belonging to the three kingdoms of Nature, we feel
    • development, to the strengthening of his own nature.
    • the validity of science dealing with the world of Nature, the
    • Nature which are supposed to take their course in man as
    • Nature, the kingdoms of earthly existence had come into being,
    • the world of Nature is a reality here in the life between birth
    • everything lying in the deeper foundations of our human nature
  • Title: Man/World of Stars: Lecture V: Human Faculties and Their Connections with Elemental Beings
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    • change the world when we communicate with it out of our spiritual nature,
    • his will-nature, in so far as he is meant to bring the
    • forms in Nature, crystal forms, for example, arise. The
    • who fashion and shape forms in Nature in the way described in
    • everywhere, that is present just as the Nature-kingdoms are
    • escape into human heads, and whereas outside in Nature they are
    • they are an abnormal species of Nature-spirits, who are,
    • in nature. But these beings too are very hard to discover as
    • human form or forms of Nature and so forth are portrayed in
    • beings too belong to the elemental Nature-kingdoms, and we must
    • It is in this warmth that these beings develop; their nature
    • inherent nature is similar to what I have described in the book
    • Their form is not the same but their nature is similar. It
    • slip into the inmost recesses of man's nature. If one then
    • being seen; they flee first and foremost into the inmost nature
    • through their Luciferic and Ahrimanic natures. Thus there are
    • have an analogy in Nature when you carry manure to the fields
    • in Nature except that the dung, the manure, is also perceptible
    • the three kingdoms of Nature on the Earth; picture all the
    • in Nature.
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  • Title: Man/World of Stars: Lecture VI: Spiritualization of Knowledge of Space. The Mission of Michael
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    • change the world when we communicate with it out of our spiritual nature,
    • nature of the divine-spiritual Beings to whom he feels himself
    • kingdoms of Nature upon Earth, but to know it in such a way
    • substances and of Nature-processes; we can peruse writings
    • the Nature-processes to become manifest and where the
    • Nature.
    • spiritual knowledge that is related to this Nature-knowledge,
    • held of Nature and of their own social life. And then —
    • akin to his own nature in what the alchemist was doing. If a
    • is just an event like any other event in Nature, except that it
    • is directed by human intelligence. But all happenings in Nature
  • Title: Man/World of Stars: Lecture VII: Inner Processes in the Human Organism
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    • change the world when we communicate with it out of our spiritual nature,
    • are rooted in a spiritual world. In its real nature the
  • Title: Spiritual Communion: Lecture I: Midsummer and Midwinter Mysteries
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    • change the world when we communicate with it out of our spiritual nature,
    • mirror reality, through the very nature of the Imaginations of
    • art the Greeks proceeded by the same laws by which Nature
    • nature of the human heart, for the Sun has revealed it to me!
    • us something about the nature of the Sun. Thus through the
    • heart we learn to know the nature of the Sun; that is to say,
    • other way about: first of all, men learnt to know the nature of
    • the Sun and then they understood the nature of the human heart.
    • nature is born out of the darkness prevailing in himself.
  • Title: Spiritual Communion: Lecture II: The Mysteries of Man's Nature and the Course of the Year
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    • change the world when we communicate with it out of our spiritual nature,
    • The Mysteries of Man's Nature and the Course of the Year.
    • in Nature. The Initiations bestowed by the Year-God consisted
    • that takes place in Nature at the time when the Earth is
    • Initiation-Science was to unveil the mysteries of human nature
    • able to penetrate into the inner nature of Man. And when
    • of our souls, out of our own human nature, the
    • Springtime of the world, which reveals outer physical nature in
    • Nature — which in the course of the last few centuries
  • Title: Spiritual Communion: Lecture III: From Man's Living Together with the Course of Cosmic Existence Arises the Cosmic Cult
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    • change the world when we communicate with it out of our spiritual nature,
    • Nature as well as of the inner life of soul and spirit, lies
    • everywhere in evidence in external Nature, to whatever
    • modern scientific thinker, the Nature-forces do everything;
    • of Nature, so in those ancient times he felt himself subject to
    • — world-evolution as the course of Nature on the one side
    • course of Nature is usually studied in an extremely restricted
    • observation of the course of Nature and of world-evolution is
    • emphasized that unless the world itself, unless Nature herself
    • perceiving in Nature outside something similar to what can be
    • nature.
    • sum-total of the forces and laws of Nature that are at work
    • is to avoid having to surrounding Nature the very abstract
    • and dying of outer Nature.
    • Nature-necessity. And in our own earthly lives we human beings
    • follow this Nature-necessity. If our lives followed it
    • Now it is certainly true that those forces of Nature which come
    • own bodies in Nature-necessity.
    • We must have in mind where the Nature-forces are revealed in
    • be found in external Nature in the mineral and plant kingdoms
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  • Title: Spiritual Communion: Lecture IV: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • change the world when we communicate with it out of our spiritual nature,
    • another to gain knowledge of the nature of the ancient
    • of the spiritual nature of the world. A pictorial knowledge of
    • of the nature of the world in religious cult or ritual, a
    • Society can only fulfill its real nature when it feels itself
    • essential nature of the anthroposophical spirituality, must
    • if those who wish to understand it grasp its essential nature
    • the nature of cult and ritual is finally bound to dissolve away
  • Title: Spiritual Knowledge is a True Communion, the Beginning of a Cosmic Cult Suitable for Men of the Present Age
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    • change the world when we communicate with it out of our spiritual nature,
    • Nature around us group themselves into a sort of time-organism
    • facts in Nature.
    • the essential difference between this Nature-cycle and its
    • bound to misunderstand the essential nature of man. For in man,
    • is true that man bears surrounding Nature in himself, but its
    • actually brings the activities of Nature to a state of rest.
    • nature as soul-and spirit substance, become active and busy
    • conceive the nature of material occurrences, which it therefore
    • real state of things in man. Man is a part of Nature, but since
    • cancel one another and it is as though he were a part of Nature
    • the soul and spirit of man, unaffected by the working of Nature
    • mere application of the external laws of Nature, which are
    • now that we have set before us the true nature of man, let us
    • were, a piece of Nature, in such a manner that the
    • examine this piece of Nature in man with the eyes of Spiritual
    • external Nature in the right way. For all natural laws and
    • energies affecting external vegetable and mineral Nature
    • so does all external Nature that is vegetable or mineral point
    • external Nature are really directed to the dying element in
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  • Title: Esoteric Studies: Easter: Lecture I: The Mysteries of Adonis, -or- The Evolution of Our Festivals from the Ancient Mysteries
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    • festivals bearing on the re-awakening of Nature, on the life
    • celebration of the resurrection of Nature, of the re-awakening of
    • what, as Nature, had been asleep throughout the winter time. But here
    • whose outer form — the nature of the rites — strongly
    • experience that which in man partly resembles the dying in Nature.
    • of man: you are shown this divine being going the way of all Nature.
    • But when Nature becomes barren and passes into death, that is the
    • Nature, the drastic autumnal representation of the transience of
    • the idea — that death, which envelops all Nature in the fall,
    • its first half, with dying, with the death of Nature; and on the
    • contemplate the dying of Nature in order to become aware of how
    • Christ in the Sun, could no longer be enacted: the nature of man
    • precisely where Nature presents herself as ephemeral, as dying
    • Nature.
    • the spirit by the impermanence of Nature. Man begins to depend upon
    • matter, upon those elements of Nature that do not die — the
    • impermanence of Nature. The imagination now needs the aid of outer
    • Nature, outer resurrection. Men want to see the plants sprouting from
    • Nature's resurrection is needed to celebrate the resurrection
    • for the ephemeral in Nature was to be aroused.
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  • Title: Esoteric Studies: Easter: Lecture II: Moon-Birth and Sun-Birth
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    • imposed by destiny but by Nature.
    • Nature — about the only ones mentioned in our philosophies
    • observe the phenomena of Nature, to describe them, and so on. But
    • kingdoms of Nature from their spiritual aspect before descending to
    • when the candidate had learned to study Nature in the light of what
    • factors concerned in the Earth life. Knowledge of Nature has
    • that a genuine science of Nature must consist in recalling prenatal
    • neophyte learned the nature of man as it was when he not only entered
    • get to know the spiritual nature of the stars. Then the neophyte
    • active within my bodily nature as a free inner being, can transmute
    • that in the nature and form of Easter we see something that must be
  • Title: Esoteric Studies: Easter: Lecture III: The Secret of the Moon
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    • has become a very different one, and the nature of this task comes
    • was really of such a nature as to make the mystic one with the
    • turn pointed to a Mystery act that evoked the thought: Nature falls
    • physical dying of man; but while in Nature only the perishable is
    • observed spiritually, disregarding the course of Nature, as the
    • spring Mysteries made it clear that Nature is conquered by the
    • their descent from the spiritual world. Precisely where Nature begins
    • where Nature disintegrates, man was to contemplate his ascent, his
  • Title: Esoteric Studies: Easter: Lecture IV: Decline of the Mystery System and the Rise of Freedom, I-A-O is Man, Aristotle's Categories
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    • nature that has permeated the world and developed through mankind
    • light-ether body. He was sound in light. That is the nature of cosmic
    • the nature of this creative power that went forth from the
  • Title: Easter Festival: Lecture I: The Mysteries of Adonis, -or- The Evolution of Our Festivals from the Ancient Mysteries
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    • nature's reawakening in the new life burgeoning forth
    • resurrection of nature, the reawakening of what, as nature, had
    • drought. Nature is dying. And as it dies all around you, you
    • nature. Human beings die as well. Each of us has his autumn.
    • too goes the way of all nature. Yet, precisely when nature
    • place amid autumn's withering, when all of nature seemed to
    • by nature in the fall must also overtake human beings, overtake
    • decay of nature, and in their second half with the opposite,
    • was to contemplate the dying of nature in order to recognize
    • their inner nature they arise anew in the spiritual world. The
    • being, Christ Jesus, carried down into bodily nature the
    • undergo on Golgotha in the entirety of his human nature
    • him, they were cognizant of his true nature. From the events on
    • performed. Over time human nature had changed. Evolution had
    • hearts that precisely where nature presents itself as
    • outer nature was dying, that is, during the fall.
    • spiritual immortality by underscoring nature's transience.
    • enduring elements of nature, for their understanding of
    • permanence in contrast to the impermanence of nature. Help from
    • nature, in the form of an outwardly visible resurrection, was
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  • Title: Easter Festival: Lecture II: Moon-Birth and Sun-Birth
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    • whole physical and etheric nature, the spiritual sun forces
    • fate, but merely that of nature.
    • nature, which seem to be the sole topic in modern philosophy,
    • observe the phenomena of nature, to describe them, and so on.
    • with the kingdoms of nature from their spiritual aspect before
    • The knowledge of nature taught in the Mysteries was
    • earth. Knowledge of nature, on the other hand, transcends such
    • nature must consist of recalling pre-earthly knowledge;
    • literally live in the universe and know the spiritual nature of
    • elaborate tomorrow, that people see in Easter's nature and form
  • Title: Easter Festival: Lecture III: The Secret of the Moon
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    • as a whole, this secret was related to human nature. It
    • must be understood that with respect to our whole nature we are
    • humanity's inner nature in the same way that earthly foodstuffs
    • are related to our physical nature. The secret of the moon
    • to an understanding of the nature of death. I said that the
    • following words: “Nature is falling into decay,
    • physical being. However, even as we look at nature,
    • affected by what happens in nature. After death it rises
    • realized that nature is overcome by the spirit.
    • earth. In other words, precisely when nature was on the rise,
    • while when nature fell into decay, they were to reflect upon
  • Title: Festival of Easter: Lecture 1: The Mysteries of Adonis, -or- The Evolution of Our Festivals from the Ancient Mysteries
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    • festival that was associated with the re-awakening of Nature
    • resurrection-festival of Nature, a re-awakening of the objects
    • of Nature, which had slumbered, if I may so express it, during
    • inner meaning and nature, is comparable with the heathen
    • snow. Nature is dying. But when all around you dies, you must
    • you see in surrounding Nature. Man also dies, Autumn comes to
    • Nature is most desolate and dreary, when death is near, you
    • in earthly existence he only experiences things of a nature
    • overtakes everything in Nature, it also overwhelms Adonis, the
    • accorded with dying Nature, but the other half with its
    • It was intended that man should look upon dying Nature so as to
    • part of his human nature what the ancient Initiate of the
    • uncertainty as to the nature of Christ. They knew well that
    • nature had in the course of time become different. The ancient
    • where the transitory quality of external Nature is revealed
    • — at the moment when the life of Nature is seen to be
    • as it does death to the outward things of Nature, is the time
    • the mind, by way of the fleeting things of Nature, to the
    • in Nature but springs again, the germinating power of
    • force of the human soul. Man has need of the support of Nature,
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  • Title: Festival of Easter: Lecture 2: Moon-Birth and Sun-Birth
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    • his emotions and the nature of his physical-etheric body
    • Nature-forces, almost the only ones we do speak of when
    • soul and spirit nature that he considers his development to be
    • that he knew nothing at all of human nature
    • therefore, as he had no self-consciousness of human nature, he
    • led to observe the things of Nature, to describe them, and so
    • kingdoms of Nature; he knew them from their spiritual side
    • was thus imparted as knowledge of Nature was a
    • And anyone who had learnt the teaching regarding Nature as a
    • universe. Here he learnt to know his spiritual nature. This was
    • earth. Knowledge of Nature was not only of value on earth; man
    • had already acquired knowledge of Nature before he came
    • and learns the spiritual nature of the stars
    • resurrection of his soul and spirit-nature out of the physical
    • can be active as a free being within my bodily nature, that I
    • in which a man looks into the nature of men; according
  • Title: Festival of Easter: Lecture 3: The Secret of the Moon
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    • man, an undivided soul- and spirit-nature comes to expression,
    • single undivided soul- and spirit-nature but of a
    • whole realm of Nature, provide him with the means of
    • its physical-etheric and its psychic-spiritual nature, only
    • and with his soul- and spirit-nature had entered the
    • proceed from the higher members of human nature, from the ego
    • Moon-nature
    • for the living connection between man and the spiritual nature
    • it was said: Nature now becomes barren, withers and dies; this
    • when looking at Nature, sees only that which works
    • something that, disregarding what takes place in Nature, can be
    • made clear to men that Nature is conquered by the spirit; that
    • from what was spiritual. Therefore, when Nature first began to
    • life; and when Nature was in decline, then he had to think of
  • Title: Festival of Easter: Lecture 4: Decline of the Mystery System and the Rise of Freedom, I-A-O is Man, Aristotle's Categories
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    • ether-nature, though perhaps in letters that are not
    • sentimental, but in accordance with its whole nature it must be
  • Title: Occult Movement: Lecture One: Seership and Thinking
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    • example, in the nature-knowledge which was in existence until
    • and seventeenth centuries. This nature-knowledge was very
    • nature-knowledge able to some extent still to rely, not upon
    • within him something that is of the nature of spirit and
    • in the nature of attempts in the world of men. The maturity
    • hidden laws of nature, hidden laws of elemental nature. But
    • instructive. To understand the nature of this compromise we
  • Title: Occult Movement: Lecture Two: Mediumistic Methods
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    • female organism is adapted by nature to preserve atavistic
    • through the peculiar nature of her organism was able to draw
    • left-wing. But she was fundamentally honest by nature and
    • nature a certain trait that is particularly common in those
    • of achieving something of a political nature in America by
    • at the same time Spirit and Nature. The one is: I exhibit
    • the laws of nature which are active in Reality. Or, I show
    • shows me conformity to law as it is active in nature; the
    • all natural science is to ascend from nature to
    • into nature herself the more the veils vanish, phenomena
    • nature would be that by virtue of which nature as a whole
    • unconscious products of nature are only nature's
    • nature is, however, an unripe intelligence, hence in its
    • but without consciousness. Nature only reaches her highest
    • nature first completely returns into herself, and by which
    • it becomes manifest that she, nature, is originally
    • Philosophic Enquiries into the Nature of Human Freedom
    • utterances we make about nature. When we say, ‘a body
    • said that to explain nature is to create nature, he
    • reflective study of nature is a repetition of her creation,
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  • Title: Occult Movement: Lecture Three: Materialism of the 19th Century
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    • of nature, and so forth. Not until he had cast out all spirit
    • think out an atomistic world—nature herself most
    • nerve-endings. Nature herself nowhere obliges us to assume
    • says: Analyse the phenomena of nature and you find the atomic
    • Analyse the phenomena of nature — for this results in
  • Title: Occult Movement: Lecture Four: The Attempt Made by the Occultists to Avert the Lapse into Materialism
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    • when the study of nature was carried to a further stage.
    • The Inner Nature of Man and Life Between Death and a new Birth.
    • could happen that certain entirely materialistic natures had
    • teaching about the nature of Jehovah. In this way, what she
    • anything of this nature knows, if he belongs to the left,
    • through. That which is not mineral — the Moon-nature,
    • the Sun-nature — is only occultly present
    • materiality were taken away from the Moon. The whole nature
  • Title: Occult Movement: Lecture Five: The Eighth Sphere
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    • and what constitutes the essential nature of Earth-evolution
    • present in the Eighth Sphere. The essential nature of the
    • Spirits of Form had achieved everything that their own nature
    • do so is indicative of their essential nature. Thus as Sphere
    • in the physical nature of man.
    • nature — that is the Jahve-principle. The
    • Jahve-principle unfolds its greatest activity where nature is
    • working as nature; it is there that Jahve has outpoured in
    • freedom, the mineral nature had to be incorporated into him;
    • must be regarded as resulting from the nature of the subject
  • Title: Occult Movement: Lecture Six: The Dangers of Aberation Along the Path into the Spiritual World
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    • direction which led to a defamation of the whole nature of
    • of the earlier path. It is an actual fact that human nature
    • sub-stream develops in human nature. The connection with the
    • “Now why should not God and Nature be a living
    • our age. Human nature is changing in such a way that it will
    • nature of our Movement, must be based upon making the
  • Title: Occult Movement: Lecture Seven: Investigation of the Life between Death and a New Birth
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    • the nature of things, therefore, when one had resolved that
    • The Inner Nature of Man and Life Between Death and a new Birth.
    • by outer nature. We see outer nature as a veil covering what
    • behind nature, the representatives of the religious
    • penetrating behind nature, and, on the other, why do the
    • do not wish the spiritual world behind nature to come into
  • Title: Occult Movement: Lecture Eight: The Purpose of the Use of Symbols
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    • concealing the spiritual behind nature, so have the
    • behind nature; and it is obstructed from the side of the
    • reasons it is actually dangerous simply to point from nature
    • of nature—to what lies behind nature. And because of
    • upon him as if they were phenomena of nature. If he wished to
    • of nature — would have helped to make a man cunning and
    • that human nature is intrinsically constituted to view such
    • of phenomena of nature, the moral aspect does not come into
    • Spiritual behind Nature. But natural science with its
    • behind outer nature. It is necessary to present many things
    • human nature if a man penetrates behind the veil of the
    • phenomena of outer nature. But there are also certain dangers
    • of outer nature but try to pierce through the veil of the
    • which lie behind outer nature. From the example I gave you in
    • lie behind nature? This can be answered very simply. —
    • of nature.
    • something of the spiritual in nature are not willing to bring
    • knowledge which lead him behind nature, which enable him to
    • nature?
    • behind nature, he comes into actual contact with those
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  • Title: Occult Movement: Lecture Nine: Investigation of the Mineral World
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    • encounters when he breaks through the veil of nature, he will
    • destructive forces in his own human nature. Intellect in
    • effects on human nature! When a man is living in illusion he
    • presented by nature — nature-maya. Reaching its zenith
    • in the nineteenth century, this nature-maya gradually emerged
    • reality — otherwise nature-maya will assert itself as
    • duality, as you see. Nature-maya continues, but underneath it
    • that when man breaks through the veil of nature and
    • penetrates into the world lying behind nature, he encounters
    • earthly nature, so that if, through weakness, he allies
    • behind the veil of nature are highly intelligent. I have
    • manifestations of nature, but the essential substantiality of
    • of man's lower nature. Sensuous urges in man
    • constitutes man's lower nature to their own higher
    • nature, and with their higher forces work through man's
    • without debasing his own nature, without greatly enhancing
    • In our own human nature there are lower urges and impulses.
    • within our nature. Our progress in Spiritual Science depends
    • covering the secrets behind nature. The veil represents
    • it, it is maya, just as external nature is maya. The true
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  • Title: Occult Movement: Lecture Ten: Human Consciousness between Objective and Subjective Reality
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    • of nature through which, to begin with, our consciousness
    • nature of our consciousness is such that when we look
    • phenomena of nature on the one side, with the objective
    • the sense-organs, the world of nature presents itself; when
    • nature, and on the other side the world of soul causes the
    • on yonder side of the veil of nature lies the Ahrimanic world
    • world. If he pierces only a little behind the veil of nature,
    • of man's lower nature. Ahriman's perpetual
    • of nature, and on the other, behind the veil of the world of
    • indicated whereby men may penetrate behind nature and behind
    • that he had an element of madness in his nature. Socrates,
    • yesterday that when man breaks through the veil of nature, he
    • intellect is required than hitherto. The nature of Spiritual
    • of a nature whereby false occultism and false mysticism are
    • given are of such a nature that if they now work in souls, a
    • — the science of what lies behind nature — must,
    • eternal nature of the soul within them. They want people to
    • shed upon nature safeguards them when they break through its
    • those who are not afraid to pierce the veil of nature, to
    • nature when we portray the forces of nature in the forms of
  • Title: History of Art: Lecture X: Disputa of Raphael - the School of Athens
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    • aware that when they looked out into nature, lit by the sun's
    • secret of the nature of the Trinity in their midst: as the
    • under the signature: My kingdom is of this world and this
    • nature, construct the unfolding of the world. Let us imagine
    • against representing nature at present as a purely sense
    • him between space, nature and the supersensible and sensible
    • and nature. In olden times, still up to the 9th
    • for these ancient folk. Nature was at the same time a
    • “divinely written comment” and nature was like a
    • through nature as deeds of the dead was no longer present when
    • taken not to want an interpretation of nature in its totality
    • as an outcome. To come to an idea of nature — this Julius
    • Julius said: Leave away nature and the old Eons, only depict
    • external science regarding the outer nature of people, a
    • endless perspective in nature, but include the people, whether
    • side the reality existing in the breadth of nature and on the
    • from within their own souls. Then you may not paint nature but
    • space and imagine nature not with obvious senses but permeated
    • oneself. If one searches within for an image of nature then
    • nothing other than an abstract image of nature will be found,
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  • Title: History of Art: Lecture XI: Fourth and Fifth Post-Atlantean Epochs, Medieval Art in the Middle, West, and South of Europe
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    • out of original elementary nature, this was being pushed back,
    • stopped in the East. The nature of the western European soul
    • and observe in all of them how little nature observation is
    • strived out of their folk nature towards individualism, mostly
    • looked for representation in nature to find forms which express
    • of nature. This is in fact realism: realism rising. We can
    • desire to look at nature. Here, (399) you find an artist who
    • manner as if nature itself is characterised in the soul. He
    • nature of those sleeping. Compare this with what you can
  • Title: History of Art: Lecture XII: Greek and Early Christian Art, Symbolic Signs, the Mystery of Gold
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    • nature. There were of course actually an infinite number of
    • leaf, how it didn't grow as a copy of nature but came out of
    • Hellenic presentation, then already presented out of nature by
    • sought in sub-nature. Besides the mysteries which speaks about
    • which spoke about other riddles regarding sub-nature. This
    • sub-nature one discovers in quite particular products when one
    • it artistically. If one goes however into sub-nature, into the
    • in particular it is formed as it appears in nature — and then
    • a magic from below in nature that should be loosened and spread
    • ornamental, linking the magic of the symbols to the sub-nature.
    • the naturalistic depiction of spiritualised nature taking the
    • signs, and the magic of sub-nature, of gold and gems.
    • tools, but that which was to be unearthed from the sub nature
  • Title: History of Art: Lecture XIII: The Changes in the Conception of Christ During a Certain Period of Time
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    • depiction as a signature which you can see in this slide of the
    • thoughts to the physical nature of a person in the majority of
    • his creative images, he relinquished the individual nature of
    • attention — he looked at the physical nature of mankind as if
    • into a soul nature which was found in Romanism. Imagine how
    • individual expression into the soul nature.
  • Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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    • entitled Grenzen der Naturerkenntnis, which had immediately preceded them.
    • “Grenzen der Naturerkenntnis,”
    • knowledge of Nature should have given some indication at least
    • knowledge of Nature, at the boundary of matter and at the
    • speak, adapted by nature for Inspiration. And in order to
    • physical nature were used in such circumstances. And when you
    • When human nature is understood in the way made possible by
    • of antiquity men of the East were predisposed by nature to live
    • civilisation has gradually lost all understanding of the nature
    • Knowledge must be gained of the essence and inner nature of
    • within him in the words: He to whom Nature begins to unveil her
    • by then are fitted by nature for a different epoch can find in
    • centuries from the science and observation of Nature.
    • fact that the Western soul is predisposed by nature to take a
    • knowledge of the inner nature of man is acquired. The obscure
    • that of describing the essential nature of man's senses
    • towards Imagination and the true nature of man becomes an inner
  • Title: Golden Blade, 1962: Lecture 2: Paths to the Spirit in East and West
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    • entitled Grenzen der Naturerkenntnis, which had immediately preceded them.
    • colour. And when we thus surrender ourselves to nature, we do
    • It is indeed less agreeable to see the true nature of
    • is to penetrate the true mysteries of man's inner nature with
    • reveal clearly the true nature of man's being. This in turn
    • transparency as man's essential inward being. The very nature
    • the true nature of balance and movement, and of the
    • reveal the true nature of those hidden forces at which his
    • thinking to the observation of nature. That was the origin of
    • nature in spiritual terms was never fulfilled, and we got
    • nature, and the ideas contained in Hegel's natural philosophy.
    • natural philosophy revelations about nature would emerge from
    • to an understanding of nature's secrets. This line of Western
  • Title: Star Wisdom: Lecture I: Star Wisdom, Moon Religion, Sun Religion
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    • which he can ennoble or debase his own nature, his own personality.
    • painting and arts of this nature. The Jews have a flair for
    • of sculpture. The Jews have always been, and are by nature, a musical
    • — True, something in the nature of history appears when the
  • Title: Star Wisdom: Lecture II: The Easter Festival and Its Background
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    • the autumn it was said: Lo, nature is dying; the trees lose their
    • between man and nature. Nature is about to consolidate her life; she
    • will lie dead through the whole winter. But in contrast to nature,
    • man lives on after death in the spiritual world. When nature sheds
    • time to make man conscious: You are different from nature, inasmuch
    • world; they had eyes only for nature, concerned themselves only with
    • nature. And so they said: It is not possible to celebrate
    • of man had been lost, the resurrection of nature continued to be
    • resurrection in nature. This early festival, therefore, was known to
    • men will see life and being in the whole of nature. Much of what is
    • said about nature to-day is nonsense. People see a plant, tear it out
    • Festival and with the spectacle of newly awakening nature before us,
  • Title: Star Wisdom: Lecture III: Characteristics of Judaism
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    • of nature. We see the life of Christ Jesus unfolding from the birth
    • and in the whole of nature!
    • He is influenced by all the happenings of external nature.
    • people to-day to happenings in nature is really remarkable and is due to the
    • nature has an influence upon the conscious life of man. But upon his
    • down to the ground floor. The laws of nature must be taken into
    • that time was accompanied by anguish in the world of nature. The anguish
    • in human hearts and the anguish in nature were simultaneous. Just as
    • connection between happenings in nature and the life of Christ. And
    • account only of the spiritual law of nature. — If a Jew were
    • recognised spiritual beings in all the phenomena of nature — a
    • spiritual beings are actually present in nature and anyone who denies their
    • existence denies reality. To deny that there are spiritual beings in nature
    • nature-spirits; but there is a power within him that is mightier than
    • anything wrought by these nature-spirits. This is the basis of the
    • in the phenomena of nature. They acknowledged the one God, Jahve or
    • living in all the phenomena of nature; God the Son, working in man's
    • reason the Jews are by nature adapted to assimilate what is
    • how the myriad nature-spirits work. The abstract, Jehovah-influence
    • account of the diverse nature-spirits, can recognise the forces of
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  • Title: Cosmic Workings: Lecture I
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    • nature, as we know, attends to many things. You see it with the
    • how remarkable these connections are. I have said that nature
  • Title: Cosmic Workings: Lecture II
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    • Earth Mysteries and Healing Forces in Human Nature
    • plant nature, when the whole earth was a kind of plant.
    • FORCES IN HUMAN NATURE
    • that when one understands nature, one also really understands what are
    • healing forces in human nature. But one must have a real feeling for the
    • nature, and later an animal nature. We should be able to follow from
    • we must know nature in this way and then it can give us remedies. For
    • nature. People invent catchwords to-day as they no longer have real
    • certain sense, through a real knowledge of what exists in nature, we
  • Title: Cosmic Workings: Lecture III
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    • nature needs substance. And if spirit is prevented from making use of
    • nature. If you were to make a tiny perforation in the brain and let
    • from the outset be of such a nature that a great deal of work
    • science must go hand in hand with a true knowledge of nature. That is
    • nature, not only when men pray or converse on the subject of Holy
    • Writ. The Spiritual is an active power in nature. If man prevents the
  • Title: Cosmic Workings: Lecture IV
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    • the colours of the rainbow. Nature creates these colours in the
    • to adjust ourselves properly to nature because we always secrete rather
    • right divisibility of iron. We only really get to know the nature of
  • Title: Cosmic Workings: Lecture V
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    • Things balance themselves out in nature: every being has something
    • this way you can understand the form of plants from the nature of the
    • understand the whole of Nature. It is useless merely to understand
  • Title: Cosmic Workings: Lecture VI
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    • — but in nature too. At one time the effect of the arsenic is
    • solution of arsenic. Real insight into the nature of man — that
    • you see, man imitates what nature is doing
    • for the plant-nature always predominates; but the astral forces take
    • that in nature there are not only useful but also injurious
    • nature in order that the whole economy of nature may go forward in
    • indispensable. Formic acid is being sent out into nature all the time
    • being produces his formic acid himself, but nature needs the ants who
    • How does nature work upon the “I”? How does nature work upon
    • the astral body? How does nature work upon the ether body? It is
    • precisely by understanding super-sensible nature that we
  • Title: Gegenwärtiges Geistesleben und Erziehung: Zweiter Vortrag
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    • das Kind. Wir respektieren in dieser Naturentwickelung
  • Title: Gegenwärtiges Geistesleben und Erziehung: Fünfter Vortrag
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    • der Blumen, was in allen Naturerscheinungen lag. Da rollte das
  • Title: Gegenwärtiges Geistesleben und Erziehung: Siebenter Vortrag
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    • demjenigen, was die Naturerkenntnisse bieten, dann ersinnt man
  • Title: Gegenwärtiges Geistesleben und Erziehung: Achter Vortrag
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    • Naturerkennen zu dem Geist-Erkennen führt, entsprach zu
    • zweifeln begann, was die äußere Naturerkenntnis sagen
  • Title: Apokalypse: Vortrag VI
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    • bloß ein so äußerliches Naturereignis sein, wie
    • mit Naturereignissen, aber die Naturereignisse werden mehr
  • Title: Apokalypse: Vortrag VIII
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    • intensive starke Naturen sein mit wütigen Zügen,
  • Title: Apokalypse: Vortrag X
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    • Heiden haben das Wort Gottes in den Naturerscheinungen gelesen.
  • Title: Apokalypse: Vortrag XIII
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    • fühlende Naturen haben die Zeit von den Kreuzzügen
  • Title: Apokalypse: Vortrag XV
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    • Gang. Wir sehen, wie kleinere Naturereignisse sich abspielen in
    • Naturereignisse sich abspielen in Erdbeben,
    • zwischen den zwei Reihen, den Naturereignissen und den
    • haben hingewiesen auf eine Naturerscheinung, die wir erfassen
    • aus dem Anschauen der Naturereignisse, wir haben sie in die
    • die Naturereignisse durch das, was im Menschen vorgeht. Deshalb
    • Naturerscheinungen erfüllte.
    • Naturerscheinungen sich erfüllen. Da wird es nur eines
    • Naturerscheinungen, die wir gar nicht anders zu deuten
  • Title: Apokalypse: Vortrag XVI
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    • sehen, daß tatsächliche Naturereignisse gemeint sind
    • haben Sie Naturereignisse, die eigentlich Geist-Ereignisse
    • Naturereignisse zu sein. Und nur, wenn Sie so die Welt
    • durchschauen, daß alle Naturereignisse Geist-Ereignisse
    • von Naturereignissen haben, dann werden Sie zu einer wirklichen
  • Title: Apokalypse: Vortrag XVII
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    • ist, das selbst in einer Naturerscheinung besteht. Man kann
  • Title: History of Art: Lecture I: Cimabue, Giotto, and Other Italian Masters
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    • men, it could be no question of copying Nature directly in any
    • sense, or of painting true to Nature, or following this or that
    • Nature. Everything on Earth became his brother and his sister; he
    • the individual in Nature and in Man. It is no mere chance that
    • fervent life of soul his sympathy with all the growth of Nature
    • long been working at his Hymn to Nature — the great and
    • devotion of his soul, in sympathy with Nature, is gathered up so
    • all earthly Nature finds expression most of all in this beautiful
    • Nature.
    • Art. Then the attention of man was turned to the world of Nature
    • Nature experienced by the soul of man. We have seen how
    • of the human countenance and of the things of Nature — but
    • everything depended on an answer to the question: How does Nature
    • reveal the Spirit? How does Nature impress on the external
    • features of men the signature of their experience in this event?
    • Nature, brought to a high level of expression. Here in this other
    • one stream which seeks to conquer Nature through the Spirit, and
    • see another stream which seeks to conquer Nature from the aspect
    • to conquer Nature. First we see the Spirit endeavouring to master
    • into man's grasp of outer Nature. Then, in such artists as Fra
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  • Title: History of Art: Lecture II: Leonardo, Michelangelo and Raphael
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    • in a world that was their very own, and they saw Nature herself in the
    • world of the senses which contained mankind. Even their view of Nature
    • Nature. I showed you last time, how Francis of Assisi was among the
    • first who sought to perceive Nature through a deep life of feeling.
    • this feeling of Nature, a conscious understanding of Nature. Because
    • An understanding of Nature as against a feeling for Nature: this is
    • creation of Nature's forces. For Leonardo was truly a man who sought
    • to understand Nature. He tried in an even wider sense to understand
    • the forces of Nature as they play their part in human life. He was no
    • nature, though possessing the characteristics of the Renaissance in
    • with the soul-nature of the Medici. But presently he had to realise
    • man and Nature. In Raphael it is a native quality, and he continues
    • understanding of Nature which I sought to characterise just now.
    • that owing to her virgin nature the Madonna never assumed the features of
    • I would call the mediumistic nature of the unconsciousness of madness,
    • the peculiar nature of that Middle-Eastern part of Italy. In spite of
    • his youth, he created out of his own inmost nature and progressed
    • he was a self-contained nature. Consider, moreover, how neither Leonardo
    • — he unfolded a human nature which remained for ever young. He
  • Title: History of Art: Lecture III: Dürer and Holbein
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    • specifically Southern nature. The difference is not easy to
    • well-measured Form that is appropriate to human nature, but in the
    • Spain, the true nature of the impulses that they contain. For these
    • human nature before the movement and mobility expressing the
    • into the nature of these forms. Take any of these miniatures in the
    • spiritual being that underlies all Nature is revealed.
    • nature, all this entered into the flower of the Northern impulse.
    • Nature, not of the individual).
    • earthly realm and reaching up to Heaven. Hence the peculiar nature
    • conceptions of Nature, seeking to unite with bold intelligence
    • Nature with the elemental. In this interplay of elemental with
    • earthly Nature the man of Middle Europe lived with a special
    • the Southern Art, is color driven outward from the inner nature of
    • Nature. He brings this element into all that he absorbs from
    • follow up uhat brings the human nature into direct connection with
  • Title: History of Art: Lecture IV: Mid-European and Southern Art
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    • superhuman and typical; the superhuman and generic nature
    • the generic nature of the soul in its superhuman and divine
    • world, this living with the group-soul nature — with all that
    • soul. And if he is to dedicate himself to the group-nature, his
    • akin to the nature of the soul.
  • Title: History of Art: Lecture V: Rembrandt
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    • any nature like the Italian. He fertilised his imagination simply and
    • solely out of the Netherlands nature that surrounded him. He made no
    • reproduce what Nature puts before him.
    • Of such a nature is the
  • Title: History of Art: Lecture VI: Dutch and Flemish Painting
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    • of the Southern nature — speaks of his devotion to nation or people
    • beyond himself, seeking to kill his lower nature, but by experiencing
    • Pole). It reveals a wonderful observation of Nature and a strong sense of
    • within the landscape of open Nature.
    • becomes more and more able to find, in the direct reproduction of Nature,
  • Title: History of Art: Lecture VII: Representations of the Nativity
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    • out of the spiritual beings that are bound up with the life of Nature.
    • therefore, with the life of Nature — is naturally best portrayed
  • Title: History of Art: Lecture VIII: Raphael and the Northern Artists
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    • in the Physical. Thus even if we take the pure picture of Nature
    • way, the theme places itself at once in a great context of Nature. Again
    • of four years, something of the nature of a cosmic principle works in
    • nature below expressed what man has cast aside from himself, but it is
    • the Threefold being of Man. This threefold nature of man emerges
    • shows how the artist combines a clear vision of Nature with an absolute
    • significantly in another artist, who already seeks for truth of Nature,
    • works we have a true artistic impulse, born out of the very nature of
    • certain other truths of Nature is very strained; Imagine you were in this
    • the sacred History, this stream in Art could not, in the nature of the
    • absorbed, as though by an inner kinship with the spiritual nature of
    • gifts of the German nature came forth in the realms of Art. They did
  • Title: History of Art: Lecture IX:
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    • saying, when he felt in Italy the echo of the nature of Greek Art. I
    • the same laws by which Nature herself proceeds — and he himself
    • found that the manifold forms of Nature can be referred to certain typical
    • on which Nature works. In so doing, he was, indeed, steering straight
    • to portray what he himself experienced in his own nature. All this,
    • Nevertheless, in this very age there murst arise a new view of Nature, for
    • True, there are weighty obstacles, as yet, to such a view of Nature.
    • way, than in all essentials as an offshoot of the ape-nature.
    • ancient Greece in its proper nature — its characteristics entirely
    • Nature, they follow the forms of Nature more faithfully, more humanly
    • that was typical of Greek Art was already given. The stamp, the signature,
    • intuition was necessary to penetrate into the nature of Greek Art through
    • Nature. But while he becomes a real naturalist, he derived his technique
  • Title: Man/Symphony: Lecture I: Man as Microcosm
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • really understand nature, really penetrate into the cosmos, we must
    • about through the fact that the bird developed its head-nature
    • head-nature was what lies in its plumage. This plumage was given to
    • the birds by the Moon and the Earth, whereas the rest of its nature
    • perception into the nature of the sun's working, we understand why the
    • comprehension of nature which contains the spiritual within it, when
    • the Macrocosm, into Great Nature, when you so regard the eagle that
    • nature, there is hardly anything more moving than to feel the inner
    • head-nature is such that breathing is held in balance with the rhythm
    • because it lies in his nature that hunger causes him much more pain
    • flesh, into the bodily nature of the cow as she lies on the ground
    • bring my understanding to bear on the nature and being of the cow) all
    • actually born out of the whole of nature, that he bears the whole of
    • nature within himself as I have shown, that he bears the bird-kingdom,
    • head seeks for what accords with its nature: it must direct its gaze
    • secrets of nature, the gaze must be turned to something of the nature
    • in his soul-nature, too, man is an image of the thoughts which weave
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  • Title: Man/Symphony: Lecture II: The Sun in Relation to the Outer Planets
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • Having considered in the lecture yesterday the nature of the animals
    • when we place man into the universe in accordance with his true nature
    • human nature, the metabolic system, the head system, and the breast
    • that we have the lion-nature in man.
    • super-earthly. It is indeed the case that man's nature is organized in
    • the eagle his eagle nature, what gives him his plumage, what hovers
    • around him as astrality. It is the eagle nature itself which becomes
    • Learn to know my nature!
    • lion-nature, where, through the mingling of sun and air, they bring
    • blood-circulation which constitutes the nature of the lion. What thus
    • vibrates through the air, from the nature of the lion, what wills to
    • Learn to know my nature!
    • natures on earth organized in such a way that they are particularly
    • Learn to know my nature!
    • nature forces work in their lifeless form. And the important factors
    • in bringing these lifeless nature forces into play so absolutely and
    • according to the nature of the machine in question; but everything
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  • Title: Man/Symphony: Lecture III: Physical and Spiritual Substance
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • as to be adapted to the beings of the kingdoms of nature, up to the
    • nature. What they have is spiritual substance. When we look upon what
    • the human being when we regard the so-called lower part of his nature
    • head-nature into his whole organism, so that the head — which is
    • by spiritual forces — the head also projects its entire nature
    • dynamics, that is to say what is of the nature of forces.
    • into this apportioning of what is of the nature of substance and of
    • nature and see how — though man must burden himself with the debt
    • matter of the eagle nature flies into the universe in order to unite
    • nature more thoroughly than any other animal in the absolute sense.
    • She actually brings animal-nature — this animal egoism, this
    • expression of animal nature as such, that she is as thoroughly as
    • Everything to do with the cow is of such a nature that the forces of
    • should — if we recognize his true nature — have to despair
    • contradicts her earthly nature, because it is entirely cosmic; and one
  • Title: Man/Symphony: Lecture IV: Butterfly and Plant
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • that was of a Sun-nature, which at that time still comprised the earth
    • kingdoms of nature which we know today did not then exist, how the
    • myself, of the nature of horn, so that the solid constituents freed
    • nature of air. Moreover all this is permeated by the element of fire,
    • between what is above, what is of the nature of Saturn, and what is
    • below, what is of the nature of Earth-Moon-watery condition.
    • connection with what is above, with what is of the nature of the
    • Earth-Moon-fluid nature. Its element is in the upper regions. And when
    • the butterfly to be in its very nature a creation of light and air.
    • butterfly-nature cannot indeed be understood by one who seeks for it
    • The forces active in the nature of the butterfly, must be sought
    • sun-nature becoming transformed into what was of the nature of
    • the nature of the chrysalis. And finally the butterfly develops in the
    • expression to a great secret of nature:
    • nature of the blossoming plant, which, as the butterfly, has been
    • and beings of nature.
    • there radiates towards it from the cosmos what is of the nature of the
  • Title: Man/Symphony: Lecture V: Butterflies, Birds and Bats
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • nature of several beings and in the first place of the butterfly. In
    • my description of this butterfly nature, as contrasted with that of
    • if we wish to understand the butterfly in its true nature, we must in
    • physical. Moreover in man's lower nature spiritual substance is
    • nuances of butterfly-nature reflect all this in a wonderful way: and
    • picture it as something in the nature of a kindled inorganic flame
    • given over to what is of the nature of the sun; the bird's egg comes
    • content of our bones is concerned, of what is of the nature of marrow;
    • a bird consists of air. And what is of the nature of marrow in us for
    • in the element of light. For the butterfly everything of the nature of
    • the real nature of the bird in no way accords with what is to be seen
    • this also is connected with the warmth-ether — is bird-nature,
    • eagle-nature, in us. The bird is the flying thought. But the bat is
    • outside the other creations of nature as dreams are outside ordinary
    • are very susceptible to what is of a material nature, for instance,
    • human nature when man allows his instincts to be imbued with these
    • ordinary observer of nature, what flies through the world also has no
  • Title: Man/Symphony: Lecture VI: Evolution of Animals and Man
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • the nature of the other insects, but to begin with let us strictly
    • to an ever greater degree he became a being manifesting a soul-nature,
    • encloses within himself, what is of the nature of the upper cosmos,
    • of the human head; I wish to know the true nature of the forces which
    • streams inwards from outside. To learn to know the nature of man
    • butterfly came to be outside in nature. This is the great lesson
    • was of the nature of air, undulating, scintillating with light, all he
    • Rightly viewed in regard to human nature, what does the snake
    • still preserved their nature of light and warmth, and are really only
    • thinking away everything of an earthly nature which has alighted upon
    • the bird a being of warm air, taking account also of the nature of its
    • everything of the nature of earth-substance, it would be able, as
    • head-formation, is connected with what is of the nature of warmth and
    • physical nature, the fish feels the water as something foreign to it.
    • digests, that the outer cosmos, outer nature, forms snakes, toads,
    • excuse me, but there is nothing ugly in nature, everything must be
    • nature of, let us say, the human large intestine with its power of
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  • Title: Man/Symphony: Lecture VII: Gnomes, Undines, Sylphs, and Salamanders and their Relations to Ethers and Plants
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • Nature-Spirits
    • vision (for this he must have) sees how the root-nature is everywhere
    • surrounded, woven around, by elemental nature spirits. And these
    • can look into the soul-nature of these elemental spirits, into this
    • in the human ear. For these root-spirits are in their spirit-nature
    • abstract ideas about some kind of mechanical laws of nature, but to
    • their knowledge is actually of a similar nature to that of man. They
    • plants up with them. It accords with the nature of the gnomes in
    • actually out of the force of their own original nature that the gnomes
    • These undine beings differ in their inner nature from the gnomes. They
    • sensitive way they recoil from everything in the nature of a fish; for
    • a watery nature. For their whole endeavour lies in preserving
    • element. Thus it is in the element which is of the nature of air and
    • because the subconscious in man divines something of a special nature
  • Title: Man/Symphony: Lecture VIII: Gnomes, Undines, Sylphs, and Salamanders and their Relations to Various Animals
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • Yesterday I spoke to you about the other side of nature-existence,
    • are there, just as are the other beings of nature for ordinary vision.
    • direction. The gnomes and undines add what is of the nature of the
    • completing element to the fleeting nature of the butterflies. A
    • not from the human bodily nature, but from the sphere of the
    • fire-beings — that is, from the Saturn-nature which has been
    • undines what is of a parasitic nature strives upwards from the earth
    • the whole structure of nature, but also for its fading and decay.
    • said that Brahma is intimately related to all that is of the nature of
    • the fire-beings, and the sylphs; Vishnu with all that is of the nature
    • of sylphs and undines; Shiva with all that is of the nature of undines
    • must be sought today as lying behind the secrets of nature.
    • belongs to them as their super-sensible nature when, with insight and
  • Title: Man/Symphony: Lecture IX: Gnomes, Undines, Sylphs, and Salamanders and their Various Activities and Attitudes
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • these lectures, the elemental beings of nature. Invisibly and
    • into their own bodily nature. They become like them, they themselves
    • own bodily nature the phosphorescence of the water, the element of
    • is a continual upstreaming of these undines, whose inner nature is
    • All this makes us say: Here on earth the elemental nature-spirits live
    • own nature, somewhat in this way:
    • negative in its nature, but pithy and positive sayings also proceed
    • nature, you see how it leads us into the creative divine forces, into
  • Title: Man/Symphony: Lecture X: The Origin of the Different Systems of Man: Metabolism, Rhythmic, Nerve
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • human nature, are a part of this Saturn-evolution.
    • nature. Every such mineral substance must be so far worked upon within
    • contains what is of a mineral nature; this, however, continually has
    • plant nature which enters man, or whatever he himself develops as
    • plant-nature within him pass over into the form of air, he becomes
    • ill. Everything of animal-nature which man takes in or develops within
    • watery form. Man may not have what is of an animal nature within him,
    • his nature as a being who walks upright, having within him the
    • into actual form. If anything of animal or plant nature invades the
    • carbon becomes the benefactor, so to speak, of human nature. This
    • ill. No digestive process in human nature may be carried to its
    • processes would be if we were to question their inner nature. We are
    • of the rhythmic processes, the true nature of therapy must be
    • development of man's spiritual nature — if you do not take your
    • nothing other than applying to the central nature of the human being
    • departure, otherwise one does not learn to know the real nature of
    • out into nature in order to see what nature accomplishes in the way of
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  • Title: Man/Symphony: Lecture XI: Food, Digestion, Plants, and Carnivorous Animals
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • nature which enters into the human organism must be so far
    • carried upwards within him until it becomes of the nature of fire. And
    • what is of the nature of fire has the disposition to take up into
    • is in no way the calcium phosphate which you find outside in nature,
    • One only gains insight into the nature of man when one knows that
    • substance — whether its nature is already lifeless as when we eat
    • way; whereas outside man they remain with the elemental nature-beings,
    • than such a turnip-root; it is the representative of root-nature.
    • direct towards the spiritual! Spiritual desire-nature, desire-nature
    • external nature. Nothing more poetical can be imagined than the
    • one says: The downward thrust of the plant's root-nature spread out
    • earth-body itself, fettered plant-nature to the earthly. And what was
    • predisposition in the nature of the root.
    • now the blossom-nature arose. So that the departure of the moon was a
    • memory of evolution. It bears in its root-nature the process of
    • in nature, the striving back not only to the light-spaces, but to the
    • expresses in its blossoms. Spread abroad in nature we see the
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  • Title: Man/Symphony: Lecture XII: Convention and Morals, Bones and Hatred
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    • and nature. The first three lectures show us man's inner relationship
    • gives a unique and intimate description of the elemental nature spirits
    • man himself is placed in this harmony of nature - in the symphony of
    • When we realize that everything of external nature is transformed
    • of external nature and returning them almost unchanged, then we will
    • essential soul-nature.
    • said that the one is simply nature and that the other is something
    • radically different from nature. But when we are clear about the fact
    • nature. Through the whole manner of his education modern civilization
    • inner nature; they induced moral impulses. Moral impulses exist, but
    • nature which could be compared to what once arose as the Decalogue,
    • to what the physical-bodily nature of man is: blood, nerves, muscles,
    • physical-bodily nature of man and perceived it to be the counter-image
    • down into the bodily nature, for the very purpose that we may be
    • vanquish what comes from the bodily nature.
    • bodily nature. He lays his physical-bodily nature aside. The impulses
    • natural forces, as mere forces of nature.
    • nature. Yet that is only the smallest part of what moves in unison
    • For it is man's whole moral nature which moves; his destiny moves with
    • his physical structure, but which is now produced by his inner nature,
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  • Title: Lecture: How Can We Gain Knowledge of the Supersensible Worlds?
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    • understand his own super-sensible nature. But there are many
    • vegetable world springs up, the uplifting world of Nature filling
    • winter Nature takes them back into her bosom, so that their
    • — only when Nature begins to fade and to decay would he
    • confronts us in the WHOLE NATURE OF THE HUMAN BEING.
    • a requirement of human nature that when we enter the summer time
    • life. It grows like a force of Nature. In ordinary life our moral
    • of Nature, such as thunder or lightning! This increased self-love
    • Nature, an elemental force. The soul development leading to
    • within the soul like a force of Nature that fetters the soul. The
    • this is nothing but Nature, Nature, and Nature, or that when he
    • Nature, nothing but ‘Nature’,” he would
  • Title: Lecture: Man's Position in the Cosmic Whole, the Platonic World-Year
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    • apply them. And if you were to continue studying the nature of the
    • Thus you may reach a real Being, the true nature of a
    • particularly favours all that pertains to the Russian nature.
  • Title: Lecture: The Overcoming of Evil
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    • of the different forces of Nature, the impulses that lead to evil
  • Title: Lecture: Entry of the Michael Forces
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    • into the physical bodily nature of man. Michael, on the other hand,
    • soul-nature, and thence again into the bodily nature of man. Now in
    • age is meant. Such indeed is the peculiar nature of the Michael
  • Title: Colour: Part Three: The Creative World of Colour
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    • Steiner's insights into the nature of color, painting and artistic
    • studied the special attitude of this or that artist to Nature or to
    • which this or that artist regards Nature today is an exercise in
    • secret laws of Nature, which, without this revelation, would for ever
    • time clings to the most superficial, most abstract laws of Nature, to
    • drama of nature as the red of dawn was such that it impressed the man
    • spiritual waters of Nature's forces, what is, the spiritual forces
    • that lie behind Nature. We must make it again possible not merely
    • proceed onwards to a living experience of the real nature of colour.
    • manner. It is impossible to steep oneself in the living nature of
    • bottom of elemental life; it has studied Nature long enough, and tried
    • long enough to solve all kinds of enigmas in Nature, and to reproduce
    • Nature. But that which lives in the elements, that is still dead for
    • outer world in such a way as to miss its nature and its nerve. When
    • form, and share the cosmic life. Colour is the soul of nature and of
    • time further into the nature of colour and of painting.
    • our direction, is the unifying principle in the whole nature of man,
    • man's nature.
    • our direction, is the unifying principle in the whole nature of man,
    • man's nature.
  • Title: Colour: Part Three: Artistic and Moral Experience
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    • Steiner's insights into the nature of color, painting and artistic
    • refer to Nature and to the model for outward observation has become
    • any one-sided rejection of Nature and outward reality. Far from it,
    • it will unite its moral-spiritual nature with the results of
    • inner nature of things. And if it is a yellow surface, and we do the
    • So one learns to know the inner nature of colour, and as I said, we can
  • Title: Psychoanalysis: Lecture I: Anthroposophy and Psychoanalysis I
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    • that was not in the outside world and is of a soul nature. This
    • function of an irrational nature. ...”
    • function of an irrational nature, which has nothing to do with
  • Title: Psychoanalysis: Lecture II: Anthroposophy and Psychoanalysis II
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    • in connection, by its very nature, with the spiritual plane as
  • Title: Reappearance/Christ: Lecture XI: Individual Spirit Beings and the Undivided Foundation of the World: Part 2
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    • true nature of the second coming of Christ is His appearance to human
    • What man has before him as a realm of nature
    • together in all that man calls nature and includes in natural science
    • on the one hand and nature worship, aesthetics of nature, etc., on
    • through the wisdom-filled guidance of the world: man can grasp nature
    • being as experience from nature through sense perception. Behind the
    • tapestry of nature lies something quite different, which is
    • however, when man perceives nature. What man calls nature is
    • sifted. When we perceive through our senses, nature is, as it were,
    • and nature is transmitted to us as an undivided system. At the moment
    • bringing clarification into nature — the elemental spirits or
    • influences upon human souls that could also be regulated by nature
    • one is no longer in a position to speak about nature as an undivided
  • Title: Reappearance/Christ: Lecture XII: Individual Spirit Beings and the Undivided Foundation of the World: Part 3
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    • true nature of the second coming of Christ is His appearance to human
    • earthly evolution. The welding together of the human nature with the
    • mechanical nature will be a problem of great significance for the
    • undiscovered forces within human nature will be discovered, forces
    • observation of nature but would have to become more dependent on
    • about something very significant of a group-egotistical nature in
    • the twofold nature of the human being. This twofold nature of the
    • being, the lower animal nature. Man is to a certain extent really a
    • centaur; he contains this lower, bestial, astral nature. His humanity
    • of the twofold nature within the human being there is also a dualism
    • forces that are part of nature should be applied. One will have to
  • Title: Influences of Lucifer/Ahriman: Lecture One: The Incarnation of Lucifer in Asia in the Third Millenium B.C.
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    • external nature, including the external human constitution. Just
    • of words separating people from the real nature of things in the
    • the spiritual into their human nature, they drive straight into the
  • Title: Lucifer and Ahriman: Lecture I: The Incarnation of Lucifer in Asia in the Third Millenium B.C.
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    • sciences are of value only for apprehending external nature,
    • from the real nature of things in the world. And this they do
    • human nature, they drive straight into the Luciferic stream
  • Title: Influences of Lucifer/Ahriman: Lecture Two: The Advance Preparation of Ahriman for His Future Incarnation
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    • insight into the nature and evolution of humanity, we must be
    • knowledge and deep penetration into the nature of things is
    • because they do not know that the Greeks looked out into nature with
    • our inner nature becomes luciferic if we give ourselves up to
    • already inherent in their nature. The luciferic tendency shows itself
    • nature, that is to say, by trying to avoid all illusions about our
    • approach their own inner nature with ahrimanic cold-bloodedness and
    • dispassion. Their inner nature is still fiery enough even when cooled
  • Title: Lucifer and Ahriman: Lecture II: The Advance Preparation of Ahriman for His Future Incarnation
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    • insight into the nature and evolution of man, we must be
    • penetration into the nature of things is thoroughly
    • know that the Greeks looked out into nature with different
    • higher development of a man's inner nature becomes Luciferic
    • inherent in his nature. The Luciferic tendency shows itself
    • Ahrimanic nature, that is to say, by trying to avoid all
    • his own inner nature with Ahrimanic cold-bloodedness and
    • dispassion. His inner nature is still fiery enough even when
  • Title: Influences of Lucifer/Ahriman: Lecture Five: The Human as a Being of Will
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    • understand the nature of the human being we must be constantly
    • matter. Nevertheless in one aspect, everything of the nature of human
    • certain forces of nature. It is therefore quite correct to speak of
    • and the forces of nature.
    • power over the forces of nature than they later possessed and
    • mineral nature — such as these vapors arising out of the earth
    • the forces working in these kingdoms of nature, but to a large
    • being and the mineral, plant, and animal kingdoms of nature today is
    • lie, then you must look into the inner, organic nature of the human
    • of human nature were not there — the pole of the up-building
    • at the stars is not of the same nature as what you perceive on the
    • What we do is determined by impulses of a moral nature.
    • pass in the round of external nature. Indeed the dilemma of modern
    • what takes place in the external manifestations of nature can be
    • remains separate and apart from the course of nature. Nearly
    • human life, are part and parcel of the course of nature. According to
    • of nature, indeed pleasantly inexorable for materialistic thinkers.
    • to perceive that what happens externally in the course of nature is
    • Nature does not, in truth, counteract our freedom, for as human
    • beings we ourselves fashion the nature immediately surrounding us. It
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  • Title: Lucifer and Ahriman: Lecture V: The Human as a Being of Will
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    • To understand the nature of man we must be constantly mindful
    • aspect, everything of the nature of will in man bears a great
    • of nature. It is therefore quite correct to speak of an inner
    • the forces of nature.
    • far greater power over the forces of nature than they later
    • example of effects of a purely mineral nature — such as
    • in these kingdoms of nature, but to a large proportion of
    • and animal kingdoms of nature to-day is such that his will is
    • inner, organic nature of man himself. Strange as this will
    • nature were not there — the pole of the upbuilding
    • is not of the same nature as what you perceive on the earth
    • by impulses of a moral nature.
    • and what comes to pass in the round of external nature.
    • of nature can be traced only to similar manifestations, as
    • the course of nature. Nearly everything that is discussed
    • nature. According to modern preconceptions there is something
    • inexorable in the play of nature, indeed pleasantly
    • externally in the course of nature is not dependent upon
    • composed of free human beings. Nature does not, in
    • ourselves fashion the nature immediately surrounding us. It
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  • Title: Influences of Lucifer/Ahriman: Lecture Four: The Luciferic Origin of Ancient Wisdom, Ahrimanization...
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    • inherent in their own nature, evolution would have taken quite a
    • God-created nature of the human being has followed in the wake of
    • And because this is so, through their own inherent nature, people are
    • nature of knowledge from denominational religion and to insist
  • Title: Lucifer and Ahriman: Lecture IV: The Luciferic Origin of Ancient Wisdom, Ahrimanization...
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    • the earth with the qualities inherent in his own nature,
    • counteracted by the fact that the God-created nature of man
    • through his own inherent nature man is less allied with the
    • is to exclude everything of the nature of knowledge from
  • Title: Lecture: Mission of Michael: Lecture I: The Power and Mission of Michael
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    • organically driven into phantasms. The bones may spread their nature
    • the concept of the threefold nature of the human organism or the human
  • Title: Lecture: Mission of Michael: Lecture II: The Michael revelation.
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    • way that the attempt is made to explain their nature externally. The
    • falling asleep to awakening and also in that part of his nature which
    • Luciferic nature into the human head formation. “And he cast his
    • nature in the organism apart from the head.
  • Title: Lecture: Mission of Michael: Lecture III. Michaelic Thinking.
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    • of coercive nature. You cannot make the intelligence of mankind your
    • Christ impulse, through its very nature, will become the same for
    • head. And here we touch a well-known secret of human nature, a secret
    • our fantasies become realities is connected with our human nature, and
    • of vitality through its very nature. Into these forces of vitality the
    • desire-nature which underlies the willing; and through the fact that
    • the personal element is concealed in our desire-nature, our human
    • nature on this path.
    • human nature, and I have shown you by Milton's Paradise Lost,
    • regard to the mineral nature. Let us deal at once with the most
    • this is only an activity of the human being, an effect of his nature.
    • in his being the signature of mineral nature, of external physical
    • nature. The outer mineral is heavy. But that which gives us, for
  • Title: Lecture: Mission of Michael: Lecture IV: The Culture of the Mysteries and the Michael Impulse.
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    • used for the comprehension of the real nature of the Mystery of
    • in order to see what was the nature of this human primeval
    • which is gradually derived from the nature processes in the way the
    • nature. To be sure, since the appearance of Greek thinking the
    • transformation of mankind indicates by its very nature that human
    • nature of this special experience which will suggest to human beings
    • nature said something entirely different, as if outer nature demanded
    • and what external nature says, they have been ridiculed. Hegel, for
    • thoughts about nature — and not all of Hegel's thoughts are
    • nature; but just look at this or that process in nature: it does not
    • agree with your ideas. Then Hegel answered: Too bad for nature!
    • nature were really to correspond to this thinking, she would have to
    • become accustomed to that which nature teaches. Most people who find
    • nature observation they really bear two souls within themselves, two
    • really forces me to form a picture about nature. But this does not
    • coincide with nature herself. Then, as I become more familiar with
    • life, I also acquire in the course of time what nature herself
    • which works in us, to be sure, but whose nature we do not recognize in
    • observation of nature and the truths that are found in the sciences,
    • to understand external nature.
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  • Title: Lecture: Mission of Michael: Lecture V: The Michael Deed and the Michael Influence as Counter-pole of the Ahrimanic Influence
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    • nature and human freedom. The natural-scientific thinking
    • the human being as a member of the rest of nature, the latter being
    • the necessity of nature be reconciled with freedom? It shows, in other
    • omnipotence of the necessity of nature. One does not express it in
    • The matter is similar in regard to the necessity of nature. During the
    • Wisdom was considered the fundamental attribute of the Divine Being. The concept of Omnipotence only gradually penetrated the idea of the Divine Being, from the fourth century onward. It continued to develop. The concept of personality was abandoned and the predicate was transmitted to the mere order of nature, which is conceived of more and more mechanically. And the modern concept of the necessity of nature, the omnipotence of nature, is nothing but the result of the evolution of the concept of God from the fourth to the sixteenth century. Only, the qualities of personality were abandoned and that which constituted the concept of God was taken over into the structure of thinking about nature.
    • which then became the leading upper current: the nature necessity.
    • prepared in the form of a sub-current of nature-necessity must
    • This is a problem, terrifying in its nature. If we investigate it
    • forth, one will not gain an insight into that nature which, according
    • to Goethe's prose Hymn to Nature, comprises man. For nature, as
    • with a conception of nature which, to be sure, for the time being only
    • own nature and being. Therefore they show something in their
    • It is very necessary today that we recognize the nature of the
    • is dangerous today to cling to mere nature necessity, to that kind of
    • fatalism which is expressed in nature necessity. For education,
    • based upon nature necessity, upon the omnipotence of nature
    • we clearly elaborate the Ahrimanic element and know the nature of the
  • Title: Lecture: Mission of Michael: Lecture VI: The Ancient Yoga Culture and the New Yoga Will.
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    • nature herself for the soul element, for the spiritual element, whose
    • time about that which we call today the order of nature, he would not
    • have understood a word of it. An order of nature in our sense did not
    • the spiritual as well as the nature powers. For him, there existed no
    • will and the necessity of nature did not exist for him. Everything was
    • inkling of a certain necessity of nature enters human thoughts. But
    • this necessity of nature is still far removed from that which we call
    • today the mechanical or even the vital order of nature; at that time,
    • Providence. Providence and nature events are still one. Man knew that
    • he was, however, conceived of as unitary, the God in nature, the God
    • nature and Providence that is inside in man meet one another.
    • am a being of nature outside and at the same time I am myself.
    • This line represents, on the one hand, the existence of nature
    • outside-inside, of nature existence and human existence. Man begins to
    • feel the contrast between himself and nature. And if I am again to
    • What man has in common with nature remains outside his consciousness.
    • We have, through our head organization, an incomplete nature
    • beings of elemental nature of whom I have spoken yesterday,
    • grasping, in a sensitive way, the peculiar nature of the sense process
    • imparted to us that of like nature to that which was imparted to human
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  • Title: Social Forms: Lecture I: The Waldorf School, Spiritual Science, Outer World, Inner World
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    • a procedure that stifles the very nature of schools
    • good as they should be considering the nature of our
    • to anything of a spiritual nature. When talking about
    • still on the level of the nature of ordinary knowledge but
    • parties. Human beings are unaware of the actual nature of
  • Title: Social Forms: Lecture II: Materialism, Party Line
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    • nature. I also mentioned that in this abstract age certain
    • nature, having its reality in the spiritual world. It only
    • with the nature of the programs, because he first has to
    • movement, or a party of a spiritualistic nature, and so on.
    • the nature of their activities here on the physical plane is
    • on the nature of folk souls which I gave in Kristiania in 1910,
    • functions. We must shed this abstract nature if the recent
    • village community. Only a person who understands the nature
  • Title: Social Forms: Lecture III: Man's Twelve Senses in Relation to Imagination, Inspiration, Intuition
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    • sense of sight. First, we will consider its nature in an
    • nature is an inner quality of bodies. You strike a metal
    • the inner nature of things. If you go to the other side, you
    • nature to where the external corporeality becomes more
    • the nature of the metallic element; you arrive at what is, in
    • organs that are as much of a physical nature as are those
    • nature through sound.
    • inner being, for inspirations belong more to the inner nature
    • we now penetrate into our inner nature through the inner
    • nature
    • particular nature of these experiences. The mysticism, even
  • Title: Social Forms: Lecture IV: World Events, Initiation Knowledge and the Impulse toward Freedom
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    • be of a nature that can be represented before the whole
    • last Sunday about the nature of the human sense organism.
    • concerning the union of the divine and the human natures in
    • one who understands the nature of present initiation can
    • nature, something that is not permissible today. Thus,
    • ideological questions. It is connected with the basic nature
    • man's lower nature — the word leads to
    • corporeal man. But whether we study the facts of nature
    • it, we have what may be called the soul-spiritual nature of
    • sides of human nature, we are obliged to say: What is looked
    • nor his soul-spiritual nature. We cannot recognize the
    • physical corporeal nature of man. You can discover the
    • physical bodily nature. We cannot look into it, for if we
    • psychology; this is the true nature of memory. Only when
    • given a picture of nature today which is then extended to
    • the more we descend into man's individual nature, the more we
    • the nature of material elements in order to guide us in this
    • specific task of true spiritualism to unveil the nature of
  • Title: Social Forms: Lecture V: Forming Sound Judgment
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    • Ahrimanic nature. The events of the last few years can only
    • depths of human nature adds its voice to it.
    • nature that they can be established with absolute
    • nature. We cannot advance without that. All talk about
  • Title: Social Forms: Lecture VI: New Social Forms, Soul, Material World
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    • Inner Nature of Man and the Life Between Death and a New Birth,
  • Title: Social Forms: Lecture VII: Trends of Souls in People of the East, West, and Middle of Europe
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    • Forgetting its very nature, the East has allowed itself to be
    • birth, before conception. In the very beginning, the nature
    • comprehends matter. For how can materialism fathom the nature
    • though nature did not exist at all. Duty, for example, and
    • there to a philosophy of nature, develops his doctrine of the
    • very nature develops in the various regions.
  • Title: Social Forms: Lecture VIII: East, Middle, West
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    • by their nature to develop that element which makes its
    • the three members of human nature came to special expression
    • special nature of the ancient Indian, this — instead of
    • nature, namely, the rhythmic system. This is why he did his
    • — ignorant of the true nature of both — mixed
    • nature. It has a psychology, however, that deals only with
    • nature of the Oriental to live in his metabolic system. It is
    • the Central European's nature to live in the rhythmic system.
    • It is Western man's nature to live in the nerves-and-senses
    • inherent dispositions of human nature, how can we do that? We
    • the nature of the ancient Orient, later that of the Middle
    • understanding the nature of the life of rights, of the state.
    • By understanding the Western nature, we gain a comprehension
  • Title: Social Forms: Lecture IX: Hegel
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    • the Luciferic and the Ahrimanic nature. Physiologically,
    • nature of the human being if one cannot place it in the
  • Title: Social Forms: Lecture X: The Tapestry of the Senses, Memory, and the Spiritual World, -or- Spiritual-Cosmic Tasks of Man
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    • the region lying, as it were, behind nature in a
    • spirit-nature world. One could also say that it is the world
    • soul nature, he speaks of thoughts, feelings and will
    • this inner nature, which remains quite undefined to him, he
    • take the phenomena of nature for what they are —
  • Title: Social Forms: Lecture XI: Man as a Mediator of the Spiritual Beings of the Cosmos
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    • into man's whole nature of feeling and perception, then he
    • nature of the forces that work chiefly in the human head and
    • anything of this nature that is to be given to humanity must
    • particularly those of an economic nature? We must engage in
    • tremendous scorn for anything of a group nature in the world.
  • Title: Social Forms: Lecture XII: The Members of the Human Being and their Relationship with the Social Organism
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    • documents which are proof of the Orient's essential nature,
    • himself that if we observe nature — he naturally looks
    • nonexistent in nature, for there can be no freedom —
    • yet cannot be found in nature.
    • rebels against all that prevails in nature. Something
    • therefore ensues here that is not yet found in nature. Now
    • the social life and rebel against nature herself. He looks in
    • nature cannot establish this social community; in nature, the
    • they are forces of nature, rebel against the natural forces
    • three kingdoms of nature. By working on his whole being, he
    • reform movement of a radical nature. It really only contains
  • Title: Social Forms: Lecture XIII: The Interrelationship between the Human and the Social Organism
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    • to the kingdoms of nature surrounding us. With our astral
    • being represents today, in the direction of nature, we find
    • kingdoms of nature on the one side; on the other side, we are
    • nature. Keep in mind that it is present in reality when it
    • even the reality of nature. It is important to realize that
    • point where we apprehend nature with abstract concepts. We
    • were, from this knowledge of nature that he develops, is
    • nature at another, albeit distant, future time. With the help
    • order of nature of another time.
    • this innermost principle of human nature that the economic
    • issues forth from these domains into the life of nature; and
    • life of nature itself. For civilization will not only pass
  • Title: Social Forms: Lecture XIV: The Connection of the Members of Man with the Kingdoms of Nature, the Necessity of the Threefold Order
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    • of animal, plant or mineral nature prepared for us at the
    • able objectively to enter upon the nature of the actual
    • the avowal of the transitory nature of matter, are considered
  • Title: Social Forms: Lecture XV: The Great Cosmic Signs in the Universe
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    • mature were initiated into the nature of that which was sent
    • science for an illumination of the life of nature as well as
    • are indeed serious and of such a nature that they induce us
  • Title: Social Forms: Lecture XVI: Changes in the Meaning of Speech, -or- Dreams and Human Development
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    • life of nature, but today, certain phenomena of social life
    • causality of nature holds sway in the sphere of life,
    • evolutionary conditions are not of such a nature that a clear
    • spiritual and soul nature.
    • supposed to learn about the nature and processes of the
    • can only grasp its essence, especially the nature of the
    • this comprehension of man's nature, arrives at the point of
    • are laid down by a government which by its very nature stands
  • Title: Poetry/Speech: Lecture I: The Art of Recitation and Declamation
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    • depicts his full nature, where he demonstrates himself a
    • to nature. These other representations have a visual character
    • holds in one both the elemental powers of nature and that which
    • (through the elemental nature-forces) simultaneously possesses a
    • the midst of ethically-acting forces of nature:
    • and through her feeling of these ethically-acting forces of nature,
    • something which represents an all-awareness of nature, so to speak,
    • already nature.
    • fiery nature’s might
    • their natures’ light
    • hymn “To Nature”: that powerful nature-poem which
    • begins “Nature, we are surrounded by her ...”, and
    • picture of nature which, with its unusual rhythm, moves along so
    • the north. Here, through the influence of external nature itself,
    • the poetic line he experiences when something of the nature of
    • dealing with an art that is more in the nature of declamation, an
  • Title: Poetry/Speech: Lecture II: The Art of Recitation and Declamation
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    • ideas about the real nature of poetry, there is also a certain lack
    • of clarity as to the nature of the art of recitation. As to how
    • for the true nature of poetry. There is no doubt that poetry stands
    • profounder depths of human nature, something which takes hold of
    • you what must live in declamation when something more of the nature
    • those depths of human nature from which earnestness, or tragedy,
  • Title: Poetry/Speech: Lecture III: The Art of Recitation and Declamation
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    • certain guidelines in our presentation of the real nature of the
    • nature of recitation so extraordinarily difficult to grasp. Here
    • in the very nature of poetry that, in one case, a poem is
    • Deeply founded in the nature of poetry is the
    • into our will-nature, mainly bound up as it is with exhalation, all
    • form to the epic, have a grasp of man’s inner nature to which
    • that part of man’s nature with which the Nordic races were
    • there is laid into the innermost nature of the words that inhaled
    • bring out once more the real nature of alliteration. Of course it
    • sublime and exalted nature. If we try, when reciting such noble
  • Title: Colour: Part Two: Thought and Will as Light and Darkness
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    • Steiner's insights into the nature of color, painting and artistic
    • one-sided to consider, like Schopenhauer, that Nature has a basis of
    • nature, which leans more towards the side of thought. Hegel's
    • nature, had their external pleasure when beauty shone in the dying
    • addresses: If man dives down mystically into his will-nature, then
    • introspection, they would discover the true material nature of man's
    • you dive down into the will-nature, you will find the true nature of
    • atoms. You find the true nature of matter by diving down mystically
    • past; darkness leads into the future. Light is nature in terms of
    • thought, darkness is nature in terms of will. Hegel leaned toward
    • grow out of the peach-blossom. He turns from light-nature to light.
    • What stirs him, viz., what develops from the light-nature of the bloom
    • fruit, is as a matter of act the double nature of the world. To see
    • the world properly you must see it in its double nature, for only then
    • blossom, you are really living on the past. You look at nature in
    • The greenness of Nature is that which, as it were, has not yet
    • philosophy of Nature such as Goethe's is at the same time a spiritual
    • philosophy. In approaching Goethe, the researcher of Nature, we may
    • material nature; if we get so far as to be able to regard the
    • passionate natures as Schopenhauer. In short, we penetrate from the
  • Title: Colour: Part Two: The Connection of the Natural with the Moral-Psychical. Living in Light and Weight.
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    • Steiner's insights into the nature of color, painting and artistic
    • connection there is, on the one hand, in the Kingdom of Nature with
    • that which pertains to Nature. On this point modern humanity faces a
    • outlook on nature, such a view can never build a bridge between the
    • contains not only what is psychic, and nature contains not only what
    • is natural. We get here a philosophy in which nature is the result of
    • world as we do now, and they will say: Nature shines round about us;
    • earth. We stand here now and survey Nature. We can stand like dry,
    • past in which beings have worked to form our surrounding Nature as it
    • for a man to say: There is a kind of compensation, for Nature itself
    • into physical things. Does the man who looks at Nature spiritually
    • Nature itself, spiritually seen, lies the justification of the moral
  • Title: Poetry/Speech: Lecture IV: Poetry and the Art of Speech
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    • imitation of external, physical nature, this only shows that we
    • Nature;
    • nature, must form a synthesis whenever a prose-poem is to be
  • Title: Curative Eurythmy: Lecture 2
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    • of the outward form-nature of things. However, one can actually only
    • with people who are greedy, in whom the animal nature comes particularly
    • ego. And the “A” counteracts the animal nature in man.
  • Title: Curative Eurythmy: Lecture 3
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    • to the nature of consonantal articulation. This you will find conveyed
    • that make him greedy, which organize him according to animal nature:
    • the A in fact lies nearest to the animal nature in man, and in a certain
    • with entirely out of the animal nature. And when we tend towards A with
    • volitional nature
    • principle of movement of the limbs, how the limb-nature extends into
  • Title: Curative Eurythmy: Lecture 4
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    • interesting letter is the H, which actually has the most vowel nature
  • Title: Curative Eurythmy: Lecture 5
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    • confirms or negates something one has to do with the nature of judgment
    • nature and which has the effect of warming the circulation. It is something
  • Title: Curative Eurythmy: Lecture 6
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    • the case that they must listen to much of a consonantal nature. The
  • Title: Curative Eurythmy: Lecture 7
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    • as we progress to that which is of soul-spiritual nature in man, to
    • nature is growing uncontrolledly? It means that the plastic
    • of particularly mystical nature as mystically profound drawings and
    • of an abnormal nature which is reflected by the human being as beauty
    • the direction that the continually progressing human nature has taken,
  • Title: Colour: Part One: Colour-Experience (Erlebnis)
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    • Steiner's insights into the nature of color, painting and artistic
    • for the knowledge of the objective nature of the world of colour — a
    • the nature of colour and its quality in the objective sense. At the
    • oft-repeated utterance: “The man to whom Nature begins to reveal
    • with the nature of colour. In ordinary life colour is dealt with
    • coloured, according to the impressions received through the nature of
    • world of colour. In order to arrive at the objective nature of colour we
    • we may hope to fathom its real nature.
    • penetrate into the nature of colour, we must experience something in
    • We are not copying Nature in this experiment, but placing something
    • to seek as the nature of colour. Let us take a very characteristic
    • penetrate into the objective nature of colour — as a rule the
    • subjective nature alone is sought.
    • the plant, but in reality it cannot be the essential nature of the
    • body it would be a mineral. In its mineral nature the plant manifests
    • the essential nature of the plant, and on the other the greenness,
    • special nature of the plant-image.
    • endeavour to arrive at its essential nature. As a rule we see this
    • He expresses himself by pouring his soul-nature into his form in the
    • in whom the psychic nature is withdrawn somewhat and does not ensoul
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  • Title: Colour: Part One: The Luminous and Pictorial Nature of Colours
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    • The Luminous and Pictorial Nature of Colours
    • Steiner's insights into the nature of color, painting and artistic
    • The Luminous and Pictorial Nature of Colours
    • We tried yesterday to understand the nature of colour from a certain
    • search also for their natures. We shall not search for them through
    • which will strike you if you observe life: green you have in nature;
    • I have here pointed out to you from the nature of things a certain
    • and blue. Now we shall be able to go a step further towards the nature
    • own nature green always allows us to make it with definite limits.
    • we note that as a result of its own nature, colour has a inner
    • this point of view. Let us take yellow, the whole inner nature of
    • inner nature. It wants to radiate. Let us take blue on the
    • as such, because of its own nature, does not permit a smooth surface.
    • Blue by its inner nature demands the exact opposite of yellow. It
    • blue. Then it shows itself in its very own nature.
    • it yields itself to the nature of colour.
    • help itself, it is its nature to disappear. Green outlines itself,
    • that is it nature. But peach-colour does not demand to be
    • We saw that yellow wants, of its own nature, to get paler and paler
    • concentrating; that is red's nature. So you see there is a fundamental
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  • Title: Colour: Part One: The Phenomenon of Colour in Material Nature
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    • The Phenomenon of Colour in Material Nature
    • Steiner's insights into the nature of color, painting and artistic
    • The Phenomenon of Colour in Material Nature
    • We have differentiated colours in that out of their own nature we have
    • called the luminous nature of colours which we meet in blue, yellow and
    • the nature of colour to the plane of painting, we must be interested in
    • this coloured appearance of material nature. Now since in recent times
    • produce that in plant-nature which sunlight as it were metamorphoses,
    • moon-nature (I will only just mention the subject today) as well as
    • nature of colours. It is, you see, something peculiar. If you go back
    • external nature, in so far as it consists of plant-life. You can of
    • was not so usual to observe nature and that therefore one did not
    • which an abstract nature acquires more and more power over human
    • him to comprehend the element necessary for painting nature in
    • will-nature of colour-luster. The old painters do not always take into
    • not make this distinction between image and luster in the nature of
    • colours; they grasp what is luster in colour-nature. They grasp what is
    • turned everything in the nature of colours into image, then you cannot
    • that is, of nature clothed in vegetation.
    • seeks to achieve must also be sought in the nature of colours itself.
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  • Title: Psychoanalysis: Lecture V: Connections Between Organic Processes and the Mental Life of Man
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    • When we concentrate upon the whole soul nature we must not say:
    • which it can then follow the path through the paternal nature.
    • Inner Nature of Man,
  • Title: Old/New Methods: Lecture One: Ahrimanic and Luciferic, Human Body, Soul, Spirit
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    • look instead to the world of nature, to which, of course, they also
    • belong. During the course of recent centuries the world of nature has
    • existence. The world of nature, with its laws which are indifferent
    • Human beings have to look up from the world of nature to the world of
    • ideals can flow into the laws of nature and how necessity can be made
    • When we begin to comprehend the world in its true nature we feel as
    • to lead towards solidified, sclerotic, mineral states. The nature of
    • luciferic forces are at work; that in the rhythmical nature of the
    • nature — just as today we speak without superstition or
    • up to the abstract knowledge of inorganic nature that we have
    • nature. Real knowledge of the human being can only come about if we
    • nature, and ascend to the meaningful concepts of luciferic and
    • lifeless nature. Also, when we imbue our soul with moral issues, the
  • Title: Old/New Methods: Lecture Two: East, Weat, and Center, -or- Asiatic Spiritual Life
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    • in the very nature of human beings these days to notice only the
    • suited to gaining a knowledge of nature as it appears to our senses,
    • spiritual realm. A progression can be made from the laws of nature to
    • a recognition of the spiritual beings within nature. These beings of
    • nature are divine and spiritual. And if Christianity is to be
  • Title: Old/New Methods: Lecture Three: The Development of Religious Experience in Post-Atlantean Civilization
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    • retained but given an abstract nature — which in reality ought
    • tradition. People of a nature capable of being creatively religious
    • they summarize in the laws of nature, they now seek to grasp out of
    • creative natures, for the Mystery of Golgotha falls in the fourth
    • to the very roots of their nature. Anthroposophy is capable of
  • Title: Old/New Methods: Lecture Six: Methods of Initiation, Old and New - 1
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    • himself to be the lord of the etheric and astral natures of human
    • rightfully ruled the bodily nature of man before the Mystery of
    • Golgotha, but since then this sovereignty over the bodily nature of
    • physical bodily nature, or rather whatever is expressed by this
    • physical bodily nature, namely, everything to do with the intellect
    • in every aspect of human nature. This is what entered into mankind
    • such a being everywhere, in external nature and in the inner being of
    • its manifestation both in external nature and in the inner being of
    • external nature. You will find there two contrasts, but what matters
    • will have discovered the ahrimanic tendency in external nature.
    • hand, shows something luciferic at work in their nature. Out of all
  • Title: Old/New Methods: Lecture Seven: Methods of Initiation, Old and New - 2
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    • declaration about the intrinsic nature of the human being. It can be
    • I described how in the ancient Mysteries the bodily nature of man was
    • treated so that it became able to free its soul nature in both
    • of spirit and soul to unite with the physical, bodily nature of man.
    • in the right way. This is a feeling about the nature of the human
    • called up out of the profoundest foundations of human nature,
    • nature of the body can be overcome so that it becomes transparent for
  • Title: Old/New Methods: Lecture Eight: The Passage of the Human Soul and Spirit through the Physical Sense-Organization
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    • do with nature. Everything by which you spread into your environment
    • The heathen culture had a strong awareness of the nature of living
    • of the different kingdoms of nature, this culture saw everywhere the
    • permeate nature. The ancient Greeks felt that they stood in life
    • the laws of nature. Destiny descended on human beings within this
    • Greek outlook like a force of nature. This feeling was characteristic
    • Greeks. The heathen world saw spirit in all of nature. There was no
    • specific knowledge of nature in the sense of the natural science we
    • have today, but there was an all-embracing knowledge of nature. Where
    • people saw nature, they spoke of the spirit. This was a science of
    • nature which was, at the same time, a science of the spirit. The
    • looked on man from the outside as a being of nature. They could do
    • Filling all nature with soul in this way, the ancient heathen was
    • of this. The Old Testament knew nature neither in the way we know it
    • from nature. In contrast, the Old Testament element developed
  • Title: Old/New Methods: Lecture Nine: The Threefold Human, Reincarnation, Heathens, Jews, Christians, Calderon
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    • with the whole of nature. The abstract knowledge we strive for today
    • nature, for all the creatures of nature. Such strong sympathy in
    • then the spirit departs from nature, because thoughts are the corpse
    • of our spirit and soul element. Nature is seen as nothing more than a
    • disappeared from what human beings saw in nature.
    • different kingdoms of nature, are external manifestations which pose
    • the heathen stream which was fundamentally a nature wisdom. All
    • heathen stream — a nature wisdom, a nature Sophia — saw
    • the spirit everywhere in nature and could therefore also look at man
    • as a natural creature who was filled with spirit, just as all nature
    • natural laws weave through nature. We may sometimes recoil from what
    • feeling that the Greeks sensed not only the abstract laws of nature,
    • intimate relationship between the spiritual existence of nature and
    • destiny, rules within man, just as the laws of nature rule the
    • Jewish stream of the Old Testament. This stream possesses no nature
    • wisdom. As regards nature, it merely looks at what is physically
    • to nature. For the Old Testament there is no nature, but only
    • human nature. Like a human ruler, Jahve himself is in all the
    • expression in nature, to what can only be thought. But behind the
    • thought in the Old Testament there is still the living nature of
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  • Title: Old/New Methods: Lecture Ten: The Threefold Human, Four Elements, Imagination, Inspiration, Intuition
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    • arise out of the old ideas of a nature filled with soul and, on the
    • connection with the world to which the eternal nature of man belongs.
    • the essence of nature. He increasingly sought the spirit in nature,
    • secrets of nature were depicted artistically out of the Greek world
    • view, he believed he would discover the spirituality of nature.
    • ‘Prologue in Heaven’, using ancient ideas about nature,
    • ideas of the spirit in nature, in order to raise the question of
    • of thought which enters human nature at birth and conception as the
    • our intellect teaches us about external nature. You must understand
    • that if you study external nature, and then study your head in the
    • same way as you would external nature, you are then studying
    • something which simply does not belong to external nature as it now
    • not possibly arise out of the forces of nature which exist. So the
  • Title: Old/New Methods: Lecture Eleven: Faust and Hamlet in Relation to the Turning Point of the 15th Century
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    • see that the special nature of this seeking and striving, as it
    • nature, had its roots in the fourth post-Atlantean period. Over
  • Title: Old/New Methods: Lecture Twelve: The Transition from the 4th to the 5th Post-Atlantean Period, Shakespeare, the Spiritual Struggle of Schiller and Goethe
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    • given over to the dictates of nature.
    • dictates of reason and the dictates of nature, and he calls the
    • — the dictates of nature — raising them up to an extent
    • The dictates of reason take a step down, the dictates of nature take
    • that at the same time his sensual nature also desires what is
    • the infinitely abundant, rich content of human nature. He could not
    • by nature, but also because of his whole attitude, was incapable of
    • dictates of reason and the dictates of nature but as twenty different
    • signifying the rich nature of the being of man. We must take note of
    • with which a strong and healthy human nature confronts the one who
  • Title: Old/New Methods: Lecture Fourteen: The 5th Post-Atlantean Period, the French Revolution, Schiller, Goethe, the Freedom Problem, -or- Berlin University Course Report - 2
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    • are following the dictates of nature and are unfree. He then came to
    • nature, as Schiller puts it. Living in the artistic realm, the human
    • the dictates of nature.
    • the realm of nature. So long as two abstract concepts, nature and
    • soul. All the processes of nature find expression not only in what
    • pointed out that the impossible nature of this eurythmy performance
  • Title: Lecture: Inner Nature of Music: Lecture IV
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    • The Inner Nature of Music and the Experience of Tone
    • This spiritual scientific study is full of insights into the nature of
    • bears within himself but everything surrounding him in outer nature
  • Title: Lecture: Inner Nature of Music: Lecture VII
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    • The Inner Nature of Music and the Experience of Tone
    • This spiritual scientific study is full of insights into the nature of
    • or four, realms of nature, namely, the mineral, plant, animal, and
    • because otherwise the soul qualities of human nature will simply
  • Title: Lecture I: The WHITSUN Mystery and its Connection with the Ascension
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    • the power, the impulse of Christ unites itself with the etheric nature
    • nature of man as well as for his bodily nature, can impress itself
    • such that the connection of their spirit-and-soul nature with Christ
    • spirit-and-soul nature, the Christ Impulse must also be able to
    • the sun; and on the other, that man's spirit-and-soul nature, his ego
    • of the physical-etheric nature of man by Christ.
    • Golgotha complete provision was made for the physical-etheric nature
    • Christ Impulse into his nature of spirit-and-soul, into his ego and
    • inner nature of spirit-and-soul, his ego and astral body, with the
    • dissolution after death betokens union with the sun-nature streaming
  • Title: Arts and Their Mission: Lecture I
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    • in general mankind is regarded as having always had the same soul nature.
    • Greece like modern events, we do not penetrate into the real soul-nature
    • speak so. Only its starlike nature makes it possible for the ego
    • the earth, man must turn his soul-nature to what lives in the earth.
    • ego, nor the course of the year in his astral nature, he did experience
    • nature. Indeed in all art we have gradually lost the experience of the
    • being. Presentday man is completely uncertain in regard to the nature of
    • by reference to the nature of thought and the cerebellum, to explain
    • ignorant of the nature of our own organism, do not know what to do with
  • Title: Arts and Their Mission: Lecture II
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    • today, as is customary, one sees man as the highest product of nature,
    • man, as the highest product of nature, would have to content himself
    • create something transcending nature.
    • being, one has to be dissatisfied with what nature offers. For, if
    • satisfied, one could never inject into nature something which surpasses
    • we can see a transcending of nature as anything but dishonesty
    • if they did? They would have to demand that people imitate nature; nothing
    • imitation of nature, he would have said something like this: “Why
    • consume my corporeal part. Only on a corpse do the laws of nature take
    • We eat, and the foods entering our organism are products of nature,
    • human beings think it is the laws of nature that are active in the roast
    • has reached the stomach, intestines, blood; they see the laws of nature
    • and animals, so the divine-spiritual natures of Apollo, of Zeus, of
    • Athena, were thought to be incapable of unfolding amid external nature
    • through its inherent nature, desires to unfold in all directions; and
  • Title: Arts and Their Mission: Lecture III
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    • of the astral nature of man as it existed before he entered earthly
    • In nature
    • is similar when we see in nature, for instance, a green precious stone.
    • plant colors in the right way when they stimulate us to see in nature
    • By their very nature, feelings are bound within two dimensions. That is
    • nature. Studying the secrets of music, we can discover what the Greeks,
    • soul-spirit nature. The discovery by anthroposophical vision of the
    • mysteries of this nature will have a fructifying effect, not just on
    • understood naturalism's strange attempt to imitate nature right down to
    • stimulating breath, merging our souls with outer nature, as symbol of
    • of the earth with his middle nature, his feeling nature.
    • (Rudolf Steiner's Lectures Concerning the Nature of Color.)
  • Title: Arts and Their Mission: Lecture IV
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    • nature which was imaged forth from worlds quite different from the one
    • four centuries, now, while marvelous relationships in nature were traced
    • they can reflect, out of their own natures, that same divine-spiritual.
    • I need not become unfaithful to nature — this Goethe felt —
    • just purify seceded nature by artistic fashioning; then it will express
    • matter? Demonic powers which approach man, nature spirits which lay
    • he describes how Shakespeare, as a thoroughly poetic nature, enters
    • to nature's own laws, which I am now tracing.” Clearly, he believed
    • enabled them to create higher works of nature, images of divine-spiritual
  • Title: Arts and Their Mission: Lecture V
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    • that he was the first who had dared to stop sinning against nature;
  • Title: Arts and Their Mission: Lecture VI
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    • beautiful shines; brings its inner nature to the surface. It is the
    • it out of the same recesses of our nature.
    • the spiritual which proclaims its nature in the midst of unpleasantness.
    • metals revealed their inner natures in their colors, therefore gave
    • that however well one imitates her, nature is still the essential thing;
    • nature is still more beautiful, more vital; it needs no copy. A real
    • heavy matter opposing its innermost nature. Palette colors are alien
    • that which is fit. What is the inner nature of the fit? Here is manifest
    • with the outer world, he encounters something of the nature of daimons.
    • lies that part of human nature which is connected with karma. And just
  • Title: Colour: Part Two: Dimension, Number and Weight
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    • Steiner's insights into the nature of color, painting and artistic
    • sympathy or antipathy. It feels as it were, the plant's nature
    • its real physical nature is the part that can be weighed or counted,
    • Such spiritual beings also permeate all the realms of nature.
    • in all these beings of nature's realms. And when on awakening he
    • insomnia, because his nature is not suited to it. But things are so
    • physical world beautiful; it is half a necessity of nature; it is as
    • But as regards human nature we must be clear: if we want to have the
  • Title: Lecture IV: The Sun-Initiation of the Druid Priest and His Moon-Science
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    • beings in nature. Their perception of the spiritual being of the Sun
    • the Moon. The Druid's science of Nature was a Moon-science. Giant
    • worked in a far-reaching sense as Nature-forces in man; and what man
    • physical nature of the light of the Sun was warded off, a dark space
    • the power of seeing through the stones to observe the spiritual nature
    • the wisdom had still the character of a Nature-force — for the
    • In the shadow of the Sun the spiritual Sun-nature worked into him
    • priest stood before his place of ritual, observing this Sun-nature,
    • had left it. Such was the Nature-lore he gained under the influence of
    • Nature, especially when in the sky at night-time the stars stood over
    • a result he had his science of Nature. Our science of Nature is an
    • science — feel the forces of Nature. He felt them in all their
    • wider. His science of Nature being a Moon-science, the Druid priest
    • he looked into the root-nature of a plant beneath the soil, where the
    • beneficially in the root-nature, expanded into giants, they became the
    • frost and other destructive forces of the frost-nature. These were the
    • whereas in the root-nature the same forces worked bounteously and
    • their right limits in the kingdoms of Nature. The chosen places where
    • — the working together of the water and the airy nature, the
    • knowledge from his science of Moon-nature. But with all this the whole
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  • Title: Colour: Part Three: The Hierarchies and the Nature of the Rainbow
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    • The Hierarchies and the Nature of the Rainbow
    • Steiner's insights into the nature of color, painting and artistic
    • The Hierarchies and the Nature of the Rainbow
    • the Cherubim radiate their own luminous nature from it. The Seraphim
    • real nature is only the neutral surface on generally regards it?
    • something in the nature of an outer wrapping. It is thus that life
    • with the elements of Nature. People are no longer interested that
  • Title: Lecture VI: The WHITSUNTIDE Festival: Its place in the study of Karma
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    • these heavenly bodies are fundamentally of the same nature as the
    • relationships between the several instrumental members of man's nature,
    • nature with what we find in the human etheric body. In the same way we
    • of extraordinary importance, something which in its true nature is quite
    • of the same nature as the etheric in man. In man we also have the astral
    • “starry” body, seeing that it is of like nature with that
    • which appears to him in its Etheric nature, shining so majestically, and
    • the Physical and the nature of the Spirit-Self. Only the Etheric and
    • threefold nature of the one half of the year. We have the Christmas
  • Title: Oswald Spengler: Lecture I: On Spengler's "Decline of the West"
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    • those who do not grasp the nature of the impulses of
    • inner nature of what is working in social, political, and
    • Such is the nature of initiation-wisdom. But how can we expect
    • is the nature of the things which you encounter wherever the
  • Title: Oswald Spengler: Lecture II: Oswald Spengler - I
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    • everything of a declining nature exactly because all his
    • today to lifeless, inorganic, mineral nature. Perhaps some of
    • issue. In surveying inorganic nature, the matter of concern is
    • grasp by means of it only lifeless, inorganic nature; but that,
    • thinking, as it holds sway in lifeless nature, can later rise
    • with the machine, with that which has given the very signature
    • hand is foreign to man's nature, yet is on the other precisely
    • the ground up. Till then nature had given service; now it is
    • nature, whose waterpower has already been harnessed in
    • emotions, it must seem that at that time nature reeled. In
    • conceives the very nature of the unliving as lacking any
    • nature and character of present-day cognition — which is
    • when someone who knows nothing of the real nature of the
    • bears in itself the plant-nature in the same form we today bear
    • the mineral nature. It is characteristic of Oswald Spengler,
    • is nature that gives in sleep. Such is the thinking of one of
    • sleep-nature of the plant has even some highly
    • of a cosmic nature, as dwell in peoples, parties, armies,
  • Title: Oswald Spengler: Lecture III: Oswald Spengler - II
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    • just as nature-forces; whereas the modern thought-images no
    • a plantlike nature, he really brings forth in a living state:
  • Title: Education as a Social Problem: Lecture I: Historical Requirements of the Present Time
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    • to the phenomena of nature surrounding them every day. They do
    • have spoken to you about the special nature of this natural
    • will have to say: Certainly we can grasp the external nature of
    • thinking about nature; that is, thinking fashioned after the
    • impulses from the nature of the higher hierarchies. There we
    • insight into the relationships existing in human nature, their
    • of a soul-spirit nature originates in the one and only reality,
  • Title: Education as a Social Problem: Lecture II: The Social Structure in Ancient Greece and Rome
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    • soul-nature of the Greek was chiefly determined by the fact
    • spirituality of ancient Greece. We cannot grasp the soul-nature
    • nature and led to the formation of the social order in Rome
    • laws of nature, upon sense perception and the thoughts
    • convinced, justifiably so, that a view of nature acquired in
    • this way can only lead to a ghost-like image of nature. A
    • picture of the world formed by a student of nature is a specter
    • why has our human nature so developed that we have these
    • nature to become a plant. But we take many seeds and grind them
    • nature of the grain of wheat or rye to nourish us but to bring
    • forth new grain. Likewise, it does not lie in our nature to
    • from those concepts if we enter into their nature properly.
    • This is the basis of Goethe's concept of nature. He does not
    • want to express the laws of nature by means of concepts; he
    • conceptual ability cannot be applied to external nature. We
    • we may reach with this pure thinking our spiritual nature as it
    • we might remain with pure nature and not speculate about it. We
    • nature. When the wasp builds its house this natural activity
    • perception of nature but enters into the spiritual behind
    • nature. So long as men received the spirit simultaneously with
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  • Title: Education as a Social Problem: Lecture III: Commodity, Labor, and Capital
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    • imagine that something of a soul-spiritual nature streams
    • us the faculty of seeing in nature not the ghost-like things of
    • order of nature by the divine world order. If there were no
    • for it. So it is with all of nature. What natural science
    • offers is a ghost. We can comprehend nature only if we know
    • resemble the form of a celestial body. The whole of nature is
  • Title: Education as a Social Problem: Lecture IV: Education as a Problem Involving the Training of Teachers
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    • at present many shattered natures. At important moments we
    • spiritual science as knowledge of man's true nature. The
    • nature of man. In the course of the last three or four
    • necessary that only the egotist in human nature speak when the
    • nature. We had to link this question to one's immediate
  • Title: Education as a Social Problem: Lecture V: The Metamorphoses of Human Intelligence: Present Trends and Dangers
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    • intelligence for modern man, we must ask: What was the nature
    • nature of the spiritual powers in which you live here on earth,
    • concept of God if we observe nature in her phenomena, if we
    • nature that we can only come near it if, in the course of
    • nature. If, living in the world, we do not find the concept of
    • By reflecting upon our having been born out of nature and its
  • Title: Education as a Social Problem: Lecture VI: The Inexpressible Name, Spirits of Space and Time, Conquering Egotism
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    • true nature. You do not visualize yourself properly if you
    • consciousness of the true nature of man's being becomes more
    • were akin to plant nature, whereas the present-day physical
    • his body something of a plant-like nature. The result was that
    • it. It is in the nature of our time that we have to retrace the
    • into the nature of man and the world. Because this is so it
    • plant-like nature. Should there be a relapse into that state in
    • nature of the Angel, but to the Archangel, and to the Spirit of
  • Title: Karma: Lecture I
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    • begin by looking at the so-called lifeless nature which,
    • lifeless nature only now comes into existence for the
    • regarding his corpse, like lifeless nature about him. That
    • soon, however, as we behold this special nature of the human
    • lifeless external nature this is quite a different matter. And,
    • surroundings as lifeless nature. This lifeless nature fashions
    • soul has laid it aside, to extra-human lifeless nature.
    • we wish to investigate plant nature, we cannot comprehend it,
    • Thus, what he has carried within him of an etheric nature
    • into the rest of lifeless nature becomes difficult for us. But,
    • into the nature of man, we see that, when the human being has
    • plant nature, — we shall also seek there in vain for the
    • be found. If I wish to explain the nature of a blossom, then I
    • explain the blossom's nature from the nature of the ether
    • which is plantlike from the nature of the ether cosmos, but I
    • upon the actual animal nature, but the constellation of the
    • lifelessness alongside lifeless outer nature in respect
    • nature.
    • wish to seek the causes of plant nature, we must then go out
    • space when we wish to explain the animal and the astral nature
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  • Title: Karma: Lecture II
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    • non-crystalline mineral nature and world. As human beings we
    • together has nothing in common with mineral nature. From this
    • nature itself.
    • senses. Our other relationships to the mineral nature are
    • nature enters into relationship with us during earth life. The
    • things which we take in with our food are of a mineral nature,
    • has no direct influence on his inner nature. He moves about
    • such a nature that they are enclosed in the mineral kingdom.
    • Hierarchy, does the karma of our inner nature — if I may
    • upon the plant nature of the earth, so may we again say that
    • nature? A hundredfold, a thousandfold are the animal
    • lifeless nature-cause, but it depends upon whether I have had
    • event, I have very little to do in my own nature with the water
    • Everything takes place as though subject to the laws of nature.
    • But where would the laws of nature ever have the power to
    • contradict all nature laws and everything that we construct in
    • accordance with the outer laws of nature. I have repeatedly
    • calculate for human life out of the external facts of nature.
    • the laws of nature. It is not possible to say anything but the
    • or whatever it may be, a minor or a major event in nature, with
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  • Title: Karma: Lecture III
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    • in a spiritual nature. And in this life between death and a new
    • nature that it extended up into the life between death and a
    • of the processes of nature, he arrives at the idea that
    • system is just a nature system, conjuring thoughts out of
    • just a part of my nature. It is there of its own accord, and I
    • they refer to the immutable causation of their own nature. But,
    • limitations of human nature. If we rise to the beings of the
    • limitations of human nature, we must, indeed, seek a higher
    • place outside, like a process of nature. He has nothing that
    • feels different from what his own nature inspires in him. Nor
  • Title: Karma: Lecture IV
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    • in asking: Whence come the individual members of human nature
    • place between his own nature and the nature of the souls with
    • of which he usually seeks in his physical nature in accordance
    • inner nature of the facts. And thus, we may ask ourself —
  • Title: Karma: Lecture V
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    • original nature of the human being; we must gain real insight
    • deeper nature is concerned, descends from spiritual worlds into
    • a man carries in his subconscious nature. As earth men, we are
    • far wiser in the subconscious than in the conscious nature. It
    • our own human nature, the one that belongs to us. If, at some
    • its roots in the inner nature, appears in regard to the
  • Title: Karma: Lecture VI
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    • human being's essential nature, that human nature which
    • second member of the essential nature of the human being is all
  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
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    • life of nature, in the natural order, everyone to-day recognises
    • nature — the animal, plant and mineral kingdoms. As soon as we
    • lower members of man's nature (let us call them that) as they
    • same nature as all the forces that bestow on earthly man his form. It
    • so, when these members of man's nature are observed without the
    • nature there are certain spiritual
    • does not strive after this consciousness through nature but by going
    • beyond nature (we go beyond nature when, for example, we acquire
    • to follow our original nature, in accordance with the evolutionary
    • nature produces a certain lack of interest in other people. And if we
    • endless amount. And a genuine interest in the real nature of man has
    • in us, if it prevents us from being tolerant towards human nature in
    • individual man in accordance with his nature and spirit, then we
    • in man's nature, often subtle impulses, the Ahrimanic fortes mingle.
    • readily make his presence known; he sets his nature to work in man's
    • parts of man's nature, in his subconscious; he strives to reach his
    • the nature of man. In the course of human thought what a vast number
    • of man, are of a Luciferic nature; dreams of world power derived from
    • healthy social impulses, is of an Ahrimanic nature. The man of whom
    • to ask: Of what nature are such forces as the Ahrimanic and Luciferic
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  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • the higher Hierarchies who belong to man's original nature, and also
    • hand, the Greek nature is highly susceptible to the forces of
    • it had adapted itself to the nature of man. Whereas in earlier times
    • concepts, and thereby was adapted to the human nature of that time.
    • thoroughly abstract nature of the Romans. We have now to ask: What
    • only about nature, not about himself. And he would gradually have
    • of it; they had to receive something of a spiritual nature, and at
    • only in himself? Luciferic natures take very little interest in their
    • of the nature of spirit, but that to believe in the spirit is heresy.
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • by their nature be of the kind that cannot be substantiated through
    • written out of the primal nature and being of man, but with the
    • in the kingdom of nature. It is just on this account that He has been
    • are of a spiritual nature.
    • nature only when we omit death, and omit also inherited
    • Under the guidance of nature itself this faculty is driven to
    • truth, it would have to separate off from nature a picture of human
    • of nature. Inherited characteristics and death have no place in
    • nature.
    • with nature. The Semitic peoples looked upon inherited
    • nature, seeing it as the direct working of Jahve — for as long,
    • little success — sought to grasp something in the nature of man
    • the phenomena of nature, and it was thought to be a natural
    • among the phenomena of nature was so potent that it led irresistibly
    • of nature that this great evil originated — the placing of
    • death, to something of a supersensible nature that opposes death. And
    • serves to understand nature; for by introducing birth and death into
    • and the comprehension of nature. And what is the consequence?
    • world; but it is an error to identify ourselves with physical nature
    • whereas they are not. Only by refusing to believe in a nature that
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  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
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    • world that interests people but the world of nature. The ability of
    • modern men to form conceptions about nature makes them feel
    • have in our outlook on nature.
    • we form conceptions about nature. But when we take this whole world
    • of conceptions about nature and test it, test it without
    • nature. There are, as people say, limits to our knowledge of nature.
    • This natural science is meant to treat of nature; it is meant in a
    • certain sense to bring home nature to modern consciousness in a
    • which to-day are formed about nature in the most learned way, we
    • facts of nature. For what modern men conceive as natural science is
    • related to nature as a ghost is related to reality. It was indeed
    • ghosts — not conceptions of nature but only of ghosts of
    • nature. And as our forefathers were preceded by their own remote
    • through them. If we are deceived by the ghostly nature of natural
    • ghostly conceptions we are still able to perceive nature, for nature
    • arise, will not ask the spirit, they will only ask nature: What is the
    • nature of man? What kind of driving forces are there in human nature?
    • how in these days men are willing only to question nature — and
    • of nature they can know only its ghost. Hence the reality becomes
    • I have led you to see how it is that men form ghostly conceptions of nature,
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  • Title: Three Streams: Lecture V: Free Human Personality by Self Training, Justinian and the Schools
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    • were trying to describe in accordance with its inner nature an extraordinarily
    • its essential nature forms the greatest imaginable contrast to all
    • I explained to you how the knowledge of nature — of which modern man
    • nature, but only its ghost. What men know of nature is not the truth;
    • it is a ghost, and related to the reality of nature in the same way
    • the ghostly nature of their knowledge, nor are they aware that what
    • really striving for in, let us say, his knowledge of nature, and how
    • pursues a ghostly knowledge, for he forms conceptions about nature
    • ghostly knowledge of nature and why is he so proud and overbearing
    • the ghost of nature, we feel impelled to press on to the true reality
    • behind the ghost; then we want to have nature in her reality. We
    • it then has conceptions about real nature. It goes on to invent all
    • found courage enough to say: “You want a concept of nature, not
    • the ghost of nature? Then you must press on to the reality.”
    • in nature — but then we find Ahriman. And our knowledge of the
    • first, the nature of birth and death. We have said a good deal about
    • Father Rhine. And this is no less true of our own bodily nature. This
    • bodily nature of ours is a continuously running stream: a destroying
    • the whole truth about nature; it gives only a ghost. There is no
    • nature's ghost and not of nature's reality. But we have to get
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  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
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    • above all of a twofold nature. First, there was the wish to preserve
    • nature, though not in rhetoric, and the Roman rhetoricians, among
    • True Nature of the Second Coming.
    • healthy enough by nature to be shielded from stepping over into
    • to see in the whole of nature herself something sacramental —
    • to see all nature as an expression of the divine-spiritual World-Order.
    • forms. To see in forms the signature of the Divine in the world, but
    • of the world through the great and powerful phenomena of nature. I
    • all the phenomena of nature, and these will thereby reveal to men
    • contemplation of nature in this light there will spring a feeling for
    • the divine element in nature, if we draw upon the power of Christ in
    • our knowledge of nature, then we shall carry into the rules of
    • to look upon nature around us as permeated by Christ, if we are
    • mankind; and this must be recognised in the very nature of its
  • Title: Challenge/Times: Lecture I: East and West from a Spiritual Point of View
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    • nature must be understood.
    • future is of such a nature as to supersede, in a just and
    • In the very nature of things, these classes will completely
    • free in its own nature. Likewise, there will not be a
    • nature as man.
    • as this is possible for each person, with the real nature of
    • be, as his nature demands, a human being.
    • to the form of consciousness that is in its nature
    • happening in our time is of such a nature as to compel men in
    • nature of human thought. Christianity is really only at its
    • relates himself to his normal nature as the ordinary man
    • grasped in its special nature by means of the kind of
    • of nature. This condition came about through the fact that
    • into the nineteenth century. Human nature came under the
    • dethroned, human nature came under the influence of beings
    • one God in nature was transmuted, because of the influence of
    • nature as such.
  • Title: Challenge/Times: Lecture II: The Present from the Viewpoint of the Present
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    • observed like a phenomenon of nature that has the tendency to
    • providence only in external nature, crass atheistic natural
    • inherited through the laws of nature. Money that we inherit
  • Title: Challenge/Times: Lecture III: The Mechanistic, Eugenic and Hygienic Aspects of the Future
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    • human being was still entirely in his inner nature; man was
    • then still a being of wholly inner nature. He did not then
    • in connection with ignorance of the nature of a social order,
    • in a wholly elemental manner out of the nature of man. The
    • nature. They will evolve out of the nature of man in the same
    • evolve in human nature, I must make intelligible to you in
    • natures to obtain access for earthly incarnation. This
    • the earth through the nature of man himself, this special
    • to consider the nature of such a plan of strategy. Every
  • Title: Challenge/Times: Lecture IV: Social and Antisocial Instincts
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    • nature in this actual point of time within the fifth
    • men. Yet it is characteristic of human nature at the same
    • the depth to which the antisocial is rooted in human nature.
    • deficiencies in human nature that have made themselves
    • nature of man belongs among the causes of illness. Thus it
    • will be easily intelligible to you that the social nature of
    • human nature is. A person cannot heal himself by means of the
    • social elements in his nature without in a certain way
    • to his antisocial nature. The state of illness depends, much
    • more than is supposed, upon the antisocial nature of man,
    • aroused in their nature and they begin in some way to be
    • intimate details of his nature. If we do not do so we shall
    • when he loves. Love as such, as it inheres in the nature of
    • very nature of things, a father will love his own son more
    • simply the nature of life. It alternates between ebb and
    • nature. These are things that are of enormous importance for
    • maximum degree and through the very nature of man. Through
    • the intimate elements in the nature of man, and to learn this
    • human nature in such a way that we learn how social and
    • when we conceive him only with regard to his animal nature;
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  • Title: Challenge/Times: Lecture V: Specters of the Old Testament in the Nationalism of the Present
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    • characteristic, the whole nature, of this epoch. We are
    • integration of the consciousness soul into human nature has
    • to emerge out of the innermost nature of man, a reaction
    • the need of socializing is that the innermost nature of man,
    • like a reaction to what streams forth from the inner nature
    • essential nature when the light of the spirit self shall dawn
    • a nature that is distributed over the whole animal kingdom.
    • He is the conqueror of the animal nature; he bears the animal
    • nature within him.
    • of the animal nature. This is the truth. Thus, if we wish to
    • insight into the spiritual nature of the world lying behind
    • the sensible nature. Socializing without a science of the
    • life of sleep. It was upon this inner knowledge of the nature
    • the nature of human breathing. We acquire an understanding of
    • spiritual entities to come in contact with human nature and
    • social union, the lower entities coming close to human nature
    • essential nature, a revelation adapted to the Jewish people,
    • with him as the physical and the etheric nature becomes ill
    • sort of prophetic nature will develop as the third element,
    • the innermost nature of man, striving toward realization, is
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  • Title: Challenge/Times: Lecture VI: The Innate Capacities of the Nations of the World
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    • careful account of the complicated nature of man. We must
    • way that you will succeed in understanding the real nature of
    • inevitably clings to everything of an instinctive nature.
    • the nature of English or American politics. The nuance, which
    • character. Because of their special nature, they must rest
    • they are able to please. The French nature is loved in the
    • world to the extent that it pleases. The English nature does
    • present time fall to the share of the English nature, Because
    • person; in the innermost nature of his soul he must not
    • Threshold those forces living in the depths of human nature.
    • destructive forces that cause death in nature — and
    • true form, as it dwells in us and also in outside nature.
    • the fact that ahrimanic powers live in external nature around
    • external nature. You can come into contact with the
    • manifestation of such powers as enter into external nature in
    • seething in accordance with its picture nature whereas the
    • to its intellectualizing nature. In the last analysis, there
    • non-political nature, and because the German is faced by
    • which their spiritual nature acts antipathetically upon the
    • characteristic, the most fundamental nature of the Slavic
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  • Title: Roman Catholicism: Lecture I
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    • spiritual in the world, to explain the world of nature around him by
    • by side with nature and the ordinary world, which has as its content
    • to do with the laws of nature that we demonstrate so one-sidedly, and
    • longer have to do with an iron necessity of nature but with a cosmic
    • world of nature, but which makes use of those human powers of
    • ordering of nature. And so, whereas this mood came over modern
    • for in its essential nature the Catholic Church is capable of the
    • of spiritual initiative or anything of that nature. Then he goes on:
  • Title: Roman Catholicism: Lecture II
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    • then said concerning the Anti-Modernist Oath. I described its nature
    • another and to nature, is doomed to natural decay through the
    • human beings concerning their relations to one another and to nature,
    • concerning their relations to one another and to nature, is doomed to
    • deny it. But we are very lenient towards everything of the nature of
    • humanity will have to recognize the threefold nature of the social
  • Title: Roman Catholicism: Lecture III
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    • egotism in human nature. Churches, as cultivators of the deepest
    • psycho-spiritual nature of man. The Church laid down in that Council
    • For thereby the true nature of man and also his real relationship to
    • nature can have nothing to do with the material world; he must
    • live in the higher world! But even these profound natures as well as
  • Title: Young Doctors Course: Lecture I
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    • why the bridge between the physical nature and the life of
    • in the human organism is a process of nature. Illness is,
    • however, also a process of nature. Where does a healthy
    • nature there are substances and activities of substances
    • nature around man on the earth, we must cultivate a different
    • external nature, quite without being noticed, is going on all
    • not only to understand the nature of the organs with definite
    • contours but also the nature of the fluids, the fluid process
    • certain processes outside in nature which are occasioned by
    • the metamorphosis of two nature processes. The one is spread
    • out, so to say, over nature, when the bee fetches the nectar
    • must study such processes of nature for they are the
    • their observation does not extend to nature processes such as
    • processes in nature and then we shall unfold a real knowledge
    • inner understanding of nature is required and a comprehensive
    • wasp's sting and the laying of an egg. A sense for nature is
    • required in all these things. And this sense for nature is
    • nature. There is a dreadful illusion here. What is the aim of
    • nature to be able, with your own inner activity, to modify
    • inner nature. This is not done in the ordinary way. As a
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  • Title: Young Doctors Course: Lecture II
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    • external nature, you will realize at once that the body
    • you die, external nature destroys your physical body
    • conceptions that are applicable to external nature. In the
    • nature of man. But although they are investigated and known,
  • Title: Young Doctors Course: Lecture III
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    • the two preceding lectures about the nature of the human
    • laws of nature are then evolved according to which people try
    • In its essential nature, it has nothing to do with the forces
    • of an earthly nature but only from the in-working cosmos. I
    • we want to know how substances outside in nature can work
    • doctrine of signatures. This Doctrine of Signatures was
    • about the ‘Signature’, as it was called in olden
    • delicate processes in nature if you want to understand how a
  • Title: Young Doctors Course: Lecture IV
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    • have a science of nature that has found its way even into
    • nature. Medical science in the real sense demands something
    • processes which exist outside in nature. The lead and mercury
    • processes are processes in external nature which the human
    • important is to unfold a quite different perception of nature
    • intercourse with nature which leads to a real medical
    • knowledge when we can love nature, in all her details. To
    • look at fragments of nature under the microscope is not to
    • love her. We must love nature. We must all be able to expand
    • one who merely regards nature as something that is there
    • of nature again and again if we desire a living and not a
    • medical knowledge from the nature of the human being and from
    • substance) which underlies this aromatic nature, is to be
    • medicine, this element was known as the sulfuric nature of
    • the plants. If we contemplate the sulfuric nature of the
    • should evolve a delicate perception of this leaf nature of
    • the scent can draw life from this leaf nature. And streaming
    • essential nature these drops of dew are a reflection of the
    • drop formation is at the basis of the leaf nature in the
    • such an insight into the nature of the plants that you
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  • Title: Young Doctors Course: Lecture V
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    • nature to the spiritual forces behind her.
    • real experience, the nature of what was once called the
    • as a quality of nature. We experience warmth, for we feel
    • characteristic of ancient study of nature that it took as its
    • inner emotion or shock. I look at the root nature of the
    • plant, I acquire the capacity to relate this root nature to
    • built up and how knowledge of nature becomes a real wisdom.
    • able to penetrate the other substances of nature, you must
    • outer nature as air — this is courage. Courage is air.
    • formation which has weight, and this is the nature of
    • aeriform nature of the human being is circulating, then you
    • will recognize, in the activity of man's aeriform nature,
    • learn from the study of many phenomena in outer nature, what
    • fluid nature has a centrifugal and centripetal movement in
    • observation of what exists outside in nature, you will find
    • one thing, there will be the problem of karma. In the nature
  • Title: Young Doctors Course: Lecture VI
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    • phenomena, and courage behind all that is of the nature of
    • warmth nature in man. We have spoken of the conception we
    • namely, something that is of the nature of feeling.
    • sense that is of the nature of thought, and the other organs
    • definite outlines and contours, an activity of the nature of
    • activity that is of the nature of thought.
    • the solid nature of the bony structure with the fluid nature
    • grasp the nature of the fluid man and understand how this
    • nature of the muscles can only be grasped by imagination. Why
    • of the air, has something of the nature of music about it,
    • initiation we have grasped the nature of this wonderful
    • that is external to us. Warmth is of the nature of the soul.
    • In the same way, the fluid nature in man is not what the
  • Title: Young Doctors Course: Lecture VII
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    • course, necessitates a few words about the nature of the
    • not possess it at all. There are people who are, by nature,
    • from the spiritual, is the soul nature of the human being.
    • physician of a purely personal nature or are they affected by
    • shall do more clearly still tomorrow is of such a nature that
    • the lecture yesterday, I said that out of the very nature of
    • healing effect in some organ that is of the nature of a
    • nature of inspiration; that is the real knowledge; it is not
    • imaginative is of such a nature that you actually feel this
    • nature and of the being of man, knowledge of the cosmos as
    • understand the nature of illness we must say to ourselves:
  • Title: Young Doctors Course: Lecture VIII
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    • emphasized, above all, that in the very nature of things, one
    • nature of the illness. By so adjusting your soul that you can
    • nature of the illness is revealed, then, gradually, when you
  • Title: Young Doctors Course: Easter Course: Lecture I
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    • is certainly of such a nature that what happens in the human
    • menses have become a process of the world of nature. Today it
    • to know the nature of the lead and the silver, realizing that
    • nature that is already emancipated, not with the cosmos. This
    • physical embryo, therefore, we must say: Physical nature in
    • therefore, the cosmic forces were working upon man's nature;
    • is both earthly and of the nature of sun and moon; later on,
    • in accordance with their own nature, and resistance is put up
    • the foodstuffs. Unfinished forms of human nature have there
    • get pedantry out of a man who is pedantic by nature. You may
  • Title: Young Doctors Course: Easter Course: Lecture II
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    • getting to know the nature of man, his conditions of disease
    • nature of man is necessary in many different fields of human
    • point is a knowledge of the nature of the human being. In
    • other domains, too, there must be knowledge of the nature of
    • man if we have an eye to realities. Knowledge of the nature
    • knowledge of the real nature of man is not sought for in many
    • result will be of such a nature that it is not in line with
    • the healthy evolution of human nature. Knowledge of healing
    • him some idea about the nature of the foodstuffs: so it is
    • real nature of the human being.
  • Title: Young Doctors Course: Easter Course: Lecture III
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    • abstractly in the so-called Doctrine of Signatures. You will
    • they passed thoughtlessly by the essentials of human nature.
    • being and his nature. They regarded the body as an instrument
    • urge between death and rebirth to fathom the nature of the
  • Title: Young Doctors Course: Easter Course: Lecture IV
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    • inner nature of the human being himself could not help
    • rebelling. The inner nature of man was not in harmony with
    • Moon, because in our general experience of nature we can no
    • laws of man's nature, and two questions will occur to
    • bodily nature. The individuality, instead of passing over
  • Title: Young Doctors Course: Easter Course: Lecture V
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    • times quite a different idea prevailed of man's nature.
    • a gift from above is spiritual, of the nature of spirit and
    • cosmic astrality which transcends the plant nature proper. By
    • sound. This gives us an impression of the astral nature of
    • look very intimately into the whole nature and being of man
    • formerly men looked at nature in order to see how the human
    • being is built up out of the forces and processes of nature.
    • nature processes as specializations, one-sided processes of
    • how youth began to deify nature when the Youth Movement of
    • know nature before we came down into the physical world. But
    • then, nature had a different appearance. When a young human
  • Title: Young Doctors Course: Appendix: Evening Gathering with Young Medical People
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    • take the connections in nature in a comprehensive way —
  • Title: Young Doctors Course: Bridge Lecture 1: Soul and Spiritual in the Human Physical Constitution
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    • a better understanding of the human being and nature.
    • insists that in the very nature of things water cannot become
    • conception of its nature, and constitution. Passing from the
    • reflects the inner bodily nature—without the
  • Title: Young Doctors Course: Bridge Lecture 2: The Moral as the Source of World-Creative Power
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    • study of human nature is able to build a bridge between the
    • bodily nature. As an Ego we would feel no connection with our
    • our human nature are filled with all the impressions we have
    • we evolve about the external world, about Nature in her
    • problem except spiritual-scientific insight into Nature on
    • physical nature of the human being are identical. This, of
  • Title: Young Doctors Course: Bridge Lecture 3: The Path to Freedom and Love and their Significance in World Happenings
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    • It is not the case in human nature, nor is it ever so, that
    • everything that is of the nature of will, the element of
    • thought is contained; and in everything that is of the nature
    • outside, but its very life is of the nature of will. By
    • nature of will radiate into our thoughts. And because, as
    • consider the other pole of man's nature, where the thoughts
    • will-nature, with thoughts; deeds are performed in love. Such
    • when we bring thoughts into the will-nature, when we overcome
    • into pure thinking, which is, however, really of the nature
  • Title: Anthroposophy Introduction: Lecture I: Anthroposophy as What Men Long For Today
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • experiences, inner and outer; and he sees external nature with all the
    • that Nature receives into herself all the human soul perceives of physical,
    • earthly existence. When man has passed through the gate of death, Nature
    • difference whether through burial or cremation). And what does Nature
    • practised, we deepen this impression made by a study of what Nature
    • birth and death. We then turn to Nature, to whom we owe all our knowledge
    • and insight, and say: Nature, who produces from her womb the most wonderful
    • realm of Nature related to what man, as part of her, carries with him
    • For man, Nature with her laws is the destroyer. Here, on the one hand,
    • on the other hand, is Nature with her stones, plants, animals, clouds,
    • earth. Yet this Realm of Nature cannot suffer the human form within
    • within Nature; he cannot, as a human being, contact this world.
    • the substances of Nature and transform them? Who am I? This is the second
    • Nature which man represents to himself through them. He develops sensations
    • the same with every single thing of external Nature in relation to the
    • the whole of Nature is reflected. Yet he has only fleeting pictures
    • one hand, man remains outside Nature. This becomes clear to him at the
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  • Title: Anthroposophy Introduction: Lecture II: Meditation
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • these destroy it. The action of external Nature upon the human physical
    • Nature can only destroy.
    • between the human physical body and Nature. In the first place, the
    • substances of external nature, or, at least, needs to take them in.
    • nature, as the external world; it transforms what it takes in, and then
    • human organism that is, at first, similar to external nature and, on
    • we can say nothing at all about the relation of man to external nature.
    • We might put it this way: Though external physical nature does destroy
    • ‘get even’ with Nature. He dissolves everything he receives
    • find no relationship to external nature, for this is destroyed by them.
    • relation to the form man bears into physical life, Nature is a destroyer;
    • in regard to what man casts off, Nature receives what the human organism
    • unlike itself and to resemble external Nature very much. It does this
    • of the different kingdoms of Nature. They are, today, just what they
    • of Nature has only gradually become what it is. And when we look at
    • present physical Nature. In other words: If you think of a beginning
    • we look at external Nature today and see that it was once something
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  • Title: Anthroposophy Introduction: Lecture III: The Transition from Ordinary Knowledge to the Science of Initiation
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • human nature.
    • Anthroposophy we learn to think in accordance with Nature. This men
    • there is no sense in merely speaking of abstract laws of Nature. These
    • only arrive at laws of nature by calculations. They are good for technical
    • of Nature, as calculated by astronomers for the heavens, are like insurance
    • speaking, actual events have nothing at all to do with the laws of Nature.
  • Title: Anthroposophy Introduction: Lecture IV: Meditation and Inspiration
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • from the side of Nature, and from the side of inner experience.
    • external Nature, on receiving it, has not the power to do anything else
    • forces of Nature which you can make the subject of any scientific study
    • us to say: We look at Nature around us in so far it is intelligible.
    • indeed, for we have discovered so many laws of Nature. This talk of
    • that all these laws of Nature are, by their mode of operation, only
    • Nature which destroy man.
    • deduce moral laws from Nature however far we may explore it. They have
    • different from the world of Nature.
    • bodily being, but it belongs to Nature that can only destroy it; and,
    • is certainly not a product of Nature, which has only the power to destroy
    • Nature which can, however, only destroy it.
    • in the very least influence an external process of nature by our
    • of nature; I feel inwardly, but very dimly, the tensions of my muscles,
    • supports us, and the various kingdoms of Nature provide the substances
    • it needs. We know that we are connected with terrestrial Nature in this
    • various kingdoms of Nature. But with strengthened thinking I begin to
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  • Title: Anthroposophy Introduction: Lecture V: Love, Intuition and the Human Ego
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • Nature, but is subject to destruction. Thus we can say that, in the
    • entering space, beings of a psycho-spiritual nature just as man, in
    • the presence of the higher worlds in external Nature. In the case of
    • the warmth of our nature, with all our inwardness of heart and mind;
    • human nature.
    • It cannot be found by merely studying the present world of Nature and
    • if you study the present world of Nature, you may say: Well, there outside
    • is Nature; man takes in its substances and builds up his organism —
    • Nature, being compounded of certain of its substances. Good! But you
    • accordance with them! How, I would ask, can a portion of Nature do
    • Nature and from spiritual to physical Nature again. We cannot understand
    • i.e. what is of like nature with the ego. In this way we see the
    • physical, bodily nature. For spiritual perception the past is continually
  • Title: Anthroposophy Introduction: Lecture VI: Respiration, Warmth and the Ego
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • a corpse. It is then taken over by external, earthly Nature and destroyed.
    • this in no other way. We recognise its essential nature, inasmuch as
    • process, just as we perceive external processes of Nature during earthly
    • a two-fold way: on the one hand, in regard to external Nature which,
    • O Nature, canst only destroy my physical body.
  • Title: Anthroposophy Introduction: Lecture VII: Dream-life and External Reality
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • that the pictures derive their whole character chiefly from the nature
    • will-nature. On the other hand, a man who dreams his life almost as
    • secrets of human nature. If you study a man as he acts in life and learn
    • what lives and weaves in human nature, so distort it all. From what
    • way, we can perceive and understand so much of the essential nature
  • Title: Anthroposophy Introduction: Lecture VIII: Dreams, Imaginative Cognition, and the Building of Destiny
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • to the other kingdoms of Nature, has another side. Let us assume that
    • to judge him. He is above the other kingdoms of Nature.
    • the inferior kingdoms of Nature, but kingdoms of the spiritual world
  • Title: Anthroposophy Introduction: Lecture IX: Phases of Memory and the Real Self
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    • the purpose and nature of Anthroposophy from numerous perspectives. Most
    • important, Steiner tried to reveal the esoteric nature of Anthroposophy
    • of our human condition, especially our inner nature. He encourages the
    • something in the external realm of Nature — let us say, with a
    • the ordinary kingdoms of external Nature — mineral, plant and
    • external kingdoms of Nature, so now, with spiritual beings of different
  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
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    • life of nature, in the natural order, everyone to-day recognises
    • nature — the animal, plant and mineral kingdoms. As soon as we
    • lower members of man's nature (let us call them that) as they
    • same nature as all the forces that bestow on earthly man his form. It
    • so, when these members of man's nature are observed without the
    • nature there are certain spiritual
    • does not strive after this consciousness through nature but by going
    • beyond nature (we go beyond nature when, for example, we acquire
    • to follow our original nature, in accordance with the evolutionary
    • nature produces a certain lack of interest in other people. And if we
    • endless amount. And a genuine interest in the real nature of man has
    • in us, if it prevents us from being tolerant towards human nature in
    • individual man in accordance with his nature and spirit, then we
    • in man's nature, often subtle impulses, the Ahrimanic fortes mingle.
    • readily make his presence known; he sets his nature to work in man's
    • parts of man's nature, in his subconscious; he strives to reach his
    • the nature of man. In the course of human thought what a vast number
    • of man, are of a Luciferic nature; dreams of world power derived from
    • healthy social impulses, is of an Ahrimanic nature. The man of whom
    • to ask: Of what nature are such forces as the Ahrimanic and Luciferic
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  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • the higher Hierarchies who belong to man's original nature, and also
    • hand, the Greek nature is highly susceptible to the forces of
    • it had adapted itself to the nature of man. Whereas in earlier times
    • concepts, and thereby was adapted to the human nature of that time.
    • thoroughly abstract nature of the Romans. We have now to ask: What
    • only about nature, not about himself. And he would gradually have
    • of it; they had to receive something of a spiritual nature, and at
    • only in himself? Luciferic natures take very little interest in their
    • of the nature of spirit, but that to believe in the spirit is heresy.
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • by their nature be of the kind that cannot be substantiated through
    • written out of the primal nature and being of man, but with the
    • in the kingdom of nature. It is just on this account that He has been
    • are of a spiritual nature.
    • nature only when we omit death, and omit also inherited
    • Under the guidance of nature itself this faculty is driven to
    • truth, it would have to separate off from nature a picture of human
    • of nature. Inherited characteristics and death have no place in
    • nature.
    • with nature. The Semitic peoples looked upon inherited
    • nature, seeing it as the direct working of Jahve — for as long,
    • little success — sought to grasp something in the nature of man
    • the phenomena of nature, and it was thought to be a natural
    • among the phenomena of nature was so potent that it led irresistibly
    • of nature that this great evil originated — the placing of
    • death, to something of a super-sensible nature that opposes death. And
    • serves to understand nature; for by introducing birth and death into
    • and the comprehension of nature. And what is the consequence?
    • world; but it is an error to identify ourselves with physical nature
    • whereas they are not. Only by refusing to believe in a nature that
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  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
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    • world that interests people but the world of nature. The ability of
    • modern men to form conceptions about nature makes them feel
    • have in our outlook on nature.
    • we form conceptions about nature. But when we take this whole world
    • of conceptions about nature and test it, test it without
    • nature. There are, as people say, limits to our knowledge of nature.
    • This natural science is meant to treat of nature; it is meant in a
    • certain sense to bring home nature to modern consciousness in a
    • which to-day are formed about nature in the most learned way, we
    • facts of nature. For what modern men conceive as natural science is
    • related to nature as a ghost is related to reality. It was indeed
    • ghosts — not conceptions of nature but only of ghosts of
    • nature. And as our forefathers were preceded by their own remote
    • through them. If we are deceived by the ghostly nature of natural
    • ghostly conceptions we are still able to perceive nature, for nature
    • arise, will not ask the spirit, they will only ask nature: What is the
    • nature of man? What kind of driving forces are there in human nature?
    • how in these days men are willing only to question nature — and
    • of nature they can know only its ghost. Hence the reality becomes
    • I have led you to see how it is that men form ghostly conceptions of nature,
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  • Title: Three Streams: Lecture V: Free Human Personality by Self Training, Justinian and the Schools
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    • were trying to describe in accordance with its inner nature an extraordinarily
    • its essential nature forms the greatest imaginable contrast to all
    • I explained to you how the knowledge of nature — of which modern man
    • nature, but only its ghost. What men know of nature is not the truth;
    • it is a ghost, and related to the reality of nature in the same way
    • the ghostly nature of their knowledge, nor are they aware that what
    • really striving for in, let us say, his knowledge of nature, and how
    • pursues a ghostly knowledge, for he forms conceptions about nature
    • ghostly knowledge of nature and why is he so proud and overbearing
    • the ghost of nature, we feel impelled to press on to the true reality
    • behind the ghost; then we want to have nature in her reality. We
    • it then has conceptions about real nature. It goes on to invent all
    • found courage enough to say: “You want a concept of nature, not
    • the ghost of nature? Then you must press on to the reality.”
    • in nature — but then we find Ahriman. And our knowledge of the
    • first, the nature of birth and death. We have said a good deal about
    • Father Rhine. And this is no less true of our own bodily nature. This
    • bodily nature of ours is a continuously running stream: a destroying
    • the whole truth about nature; it gives only a ghost. There is no
    • nature's ghost and not of nature's reality. But we have to get
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  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
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    • above all of a twofold nature. First, there was the wish to preserve
    • nature, though not in rhetoric, and the Roman rhetoricians, among
    • True Nature of the Second Coming.
    • healthy enough by nature to be shielded from stepping over into
    • to see in the whole of nature herself something sacramental —
    • to see all nature as an expression of the divine-spiritual World-Order.
    • forms. To see in forms the signature of the Divine in the world, but
    • of the world through the great and powerful phenomena of nature. I
    • all the phenomena of nature, and these will thereby reveal to men
    • contemplation of nature in this light there will spring a feeling for
    • the divine element in nature, if we draw upon the power of Christ in
    • our knowledge of nature, then we shall carry into the rules of
    • to look upon nature around us as permeated by Christ, if we are
    • mankind; and this must be recognised in the very nature of its
  • Title: Die Erziehungsfrage als soziale Frage: Erster Vortrag
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    • Naturerscheinungen nachdenken, die sie unmittelbar im Alltag
  • Title: Die Erziehungsfrage als soziale Frage: Zweiter Vortrag
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    • problematische Naturen sind, Woher kommt das? Das kommt davon,
  • Title: Die Erziehungsfrage als soziale Frage: Vierter Vortrag
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    • Gegenwart sind eigentlich problematische Naturen. Wie viele
    • in der Gegenwart viele gebrochene Naturen, und uns selber kommt
  • Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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    • to take note that to-day's address is more in the nature of an
    • introduction, that we shall deal to-morrow with the real nature
    • the soul if we can understand in detail the particular nature
    • nature of what man can recognize as truth, supporting him,
    • good? How can you explain the pricks of evil in human nature
    • springs from the deepest depths of human nature, which is not
    • nature of man, and takes place in human life, namely,
    • look up to, something which was fundamental to human nature. He
    • nature of things in us were mistaken, for we are not
    • Thales to Hamerling was, I may well say, good-nature incarnate.
    • nature from the observation of the senses, Plotinus said
    • finally brought him to say: “The nature of the world
    • which Plotinus sought at first in the nature of the idea-world
    • book on the divisions and classification of Nature in which we
    • spiritual which is free from material nature, but which, again,
    • to “being?” How so the nature of the
  • Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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    • nature. In the same way out of the depth of the whole great
    • the nature of what I have described to you as Augustinism. One
    • all those things their perfections, their nature; he must
    • important presentation of human nature which is derived from a
    • Plotinus considers human nature with its physical and psychic
    • nature something which brings together into a unity the
    • what I called the general logical nature of Albertinism and
    • Thomism. And this logical nature consisted in this: with our
    • to a certain point into the spiritual nature of things, but
  • Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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    • outer world and take upon itself something of its nature. And
    • yet been directed to external nature. At that time there was no
    • Nature-Knowledge and soon afterwards on the seven
    • nature, space and time, as well as universal ideas. He says:
    • thought upward to the spiritual world. What we see as Nature
    • the veil of Nature there are in truth not material atoms, but
    • the basis of this knowledge-theory of the nature of reality, of this
    • nature of the principle of growth. Certainly one can become a
    • strengthens us, and has something to do with our nature, just
    • eat it must not affect the explanation of the nature of plant
    • ideas in our human nature. Here we come to the reality of that
    • in the same way as the problem of the nature of wheat would be
    • revelation-content of Nature. Here we cannot rest on dogma.
  • Title: Search for the New Isis: Lecture I: A Christmas Lecture
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    • We see nature around us, and we see also that man enters
    • into his physical existence through the forces of this same nature.
    • regard nature if we only pay attention to its external physical
    • aware of our origin from nature in the true sense of the word when we
    • we perceive the Father principle of nature. All that permeates nature
    • nature as the origin of all ‘becoming,’ then we are at
    • remains something inexplicable as regards the nature of man as long
    • forces of nature, the second time reborn through the forces of Christ
    • man's origin through the forces of nature and which is connected with
    • perception of external nature. This perception of external nature
    • For just as truly as that which reveals itself in the deepest nature
    • deepen our external perception of nature through what the heart can
    • develop as spiritual perception of nature. We must learn once again
    • the result of all our observation of nature, words that proclaim
    • will.” The time must come when our observation of nature sets
    • observation of nature must be irradiated by such life so that the
    • whole of nature utters what was uttered by the Angel: “The
    • as we must, once more, listen outwards into nature and hear the
    • Angels singing as it were from external nature, so must we be able
    • astronomy, a solution of the world riddle, out of the inner nature of
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  • Title: Search for the New Isis: Lecture II: The Quest for Isis-Sophia
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    • sphere of man's evolution and what takes place in nature, and a
    • certain understanding of this link between life in nature and
    • the eternal, not the transitory nature of this event — that
    • world-picture; he only allows the laws of nature, the necessary and
  • Title: Search for the New Isis: Lecture III: The Magi and the Shepherds: The New Isis
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    • transformed into our modern knowledge of nature; what he had seen
    • view of nature; and out of what the Magi from the East brought to
    • mysteries of the souls of men and of the nature of the animals were
    • narrated in the New Testament when we try to fathom the nature
  • Title: Search for the New Isis: Lecture IV
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    • closely connected with the forces of nature, they were united in
    • highlands, if we want really to understand the nature of these
    • inner nature was not reached. Only the sheath around man was there.
  • Title: Man as a Being: Lecture 1
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    • Here we see how something of a moral nature is the outcome of a quite
    • completely into our bodily nature. These senses we perceive altogether
    • cannot approach the real nature of processes if one thus pursues
    • nature in it, for it originates from that in us wherein we ourselves
    • organ of so specific a nature, but this does not justify us in
  • Title: Man as a Being: Lecture 2
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    • higher nature, within which we have responsibility, to that other
    • to a formula. The argument as to whether the Son is of the same nature
    • and being as the Father, or of a different nature and being, is
    • more to the observation of external nature, until in the nineteenth
    • of the Anglo-American nature, of western culture.
    • laws. All that exists of a more traditional nature, and belongs to
    • upper man) has, as regards its real nature, faded away into belief.
    • Those people have never made themselves acquainted with the nature of
    • they are now applied to the observation of external nature, and it can
  • Title: Man as a Being: Lecture 3
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    • THIS cleft in human nature of which I have been speaking also finds
    • as belonging by their very nature to the life of both soul and body.
    • nature itself. To do this one needs an opportunity of watching how the
    • he was describing something of a soul-nature
    • of recognising these very subtle differences in human nature.
    • the Goetheanum last autumn. [* Grenzen der Naturerkenntnis,
    • appears to us as of a soul-spiritual nature, and on the other hand,
    • up with the bodily nature, and which on the other hand we can grasp,
    • moral constitution of his soul and the causality of nature is not a
    • nature. It seems as if we are powerless, as if we must feel ourselves
    • in human nature. The man who has little idea of how deeply such a
    • inmost nature is a misfortune. Confronted by the conflict between
    • an actual process in human nature. We are not here merely in order,
    • outer nature. We men really dissolve natural causality within
  • Title: Driving Force: Lecture I
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    • deeply hidden in the bodily nature there are also corporeal
    • sleeping soul tries by its very nature to establish
  • Title: Driving Force: Lecture II
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    • to the abstract forces of Nature — which are the only
    • material life, we call the kingdoms of Nature. We speak of
    • the three kingdoms of Nature — mineral, plant and
    • body he is connected with the physical forces of Nature.
    • the three visible kingdoms of nature and their forces. When
    • nature. These beings of the elemental kingdoms indwell as it
    • nature.
    • the physical world man takes from the kingdoms of nature the
    • the kingdoms of nature around him but also gazes out into the
    • which Nature creates and of which I am on the track. ...’
    • own through the outwardly visible nature-forces in the three
    • relationship to the three kingdoms of nature. Sleeping man,
    • to say upon his animal nature, and then he sometimes becomes
    • heart and mind that in the nature outside in which we live as
    • substances of nature. Men worked in their laboratories
    • come to the help of a nature-process in man, so that a
    • human nature today is in many respects much too weak-spirited
  • Title: Driving Force: Lecture III
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    • and awakening, only the nature of this world is quite
    • it were submerged itself in man's inner nature, so that in
    • body. He interweaves musical and bodily nature. That is why
    • enter human consciousness, for otherwise man's soul-nature
  • Title: Driving Force: Lecture IV
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    • only, because they are by nature super-sensible, he is not
    • persists in nature-knowledge and can be observed in the
    • they could already have been Archai. That is the nature of
    • nature of man is very strongly affected by the incursion of
    • himself to the nature-forces. With the activities of his soul
  • Title: Driving Force: Lecture V
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    • to the contemplation of external Nature and just as we
    • child must first develop his physical nature, must first lay
    • nature of man.
    • existence on Earth, and of the manifestations of nature on
    • nature-order, that this natureorder also plays into man's own
    • see on the one hand the system of cosmic laws of nature to
    • is urged, in his capacity as a being arising out of nature,
    • everything of the nature of soul and Spirit will have become
    • way as processes of Nature are there; they must therefore
    • Nature.
    • nature but out of the blood, out of what comes from the
    • circumstances but in this way he gets to know its nature
    • real nature of a camel? The individual who has made
    • nature of a camel he can still gather the important points
    • nature revolts against this attitude — thank God, we
    • things, but the child's nature revolts against it; youth
  • Title: Driving Force: Lecture VI
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    • The loss of nature-bestowed, living
    • real nature of human thinking. In the present age, since the
    • have no aptitude for understanding the living nature of the
    • hope somehow to grasp the nature of life too, merely by
    • question arises: If we want to understand Nature, if we want
    • understands the real nature of the senses the remarkable fact
    • fully with man's nature when his thinking was full of life?
    • in touch with the living nature of the sense-world. When he
    • could also grasp the essential nature of the world of the
    • perceive for yourselves that Nature everywhere tends to
  • Title: Driving Force: Lecture VII
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    • persisting in us as a residue of the living nature of the
    • nature in general. At that time, if anyone had come to them
    • nature — to such an Indian it would have seemed highly
    • come to understand human nature as it was in the second
    • impulses of this nature lie at the very roots of the
    • Earth-element only. However, the nature of man himself is
    • nature there is science; but philosophy must extend to the
  • Title: Healing Factors for the Social Organism: Lecture I
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    • Man and Nature, or, Man's Inner Being and the Earth's Future.
    • something — but our entire human nature has to turn to
  • Title: Healing Factors for the Social Organism: Lecture II
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    • Promotes Materialism, and the second is, Man and Nature, or, Man's Inner
    • hypothetically - thus we imagine that that is nature without the
    • human being. Here, in this entire nature, without the human
    • understood! In this nature devoid of humans the gods do not
    • it is in the past. In that we look out upon the nature, we look
    • surrounds man as nature is the remainder of a divine spiritual
    • hypothetical outer nature, you can now ask yourself: indeed,
    • entire outer nature, and then imagine a future of several
    • outside circle is nature, and the smaller one within it is man,
    • then, in the future nature will be shattered and disbursed (shown
    • surroundings, the nature itself.
    • the dead nature with the dead concepts in a remarkable way. But
    • beings who constitute the highest kingdom of nature there, is the
    • us is transitory outer nature, for it today represents only a
  • Title: Impulse Kultur/Wissenschaft: Vortrag VIII: Bericht
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    • Naturerkenntnis für den Gott, denn der Gott sei eben das
  • Title: Anthroposophy/Civilization
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    • series entitled, Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • the Spiritual Resurrection, published in German as, Lebendiges Naturerkennen,
    • Living Knowledge of Nature, the Fall of the Intellect into Sin, the Spiritual Resurrection,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und Spirituelle Suendenerhebung.
    • how Man himself was lost for human nature, for human
    • for a knowledge of man's nature, but that it was impossible for
    • alienation of man's nature — any talk or an alienation of
    • man's nature — ceased to have any sense, because the
    • cosmos. The Greek had no idea of that concept of nature which
    • came about later, that concept of nature which finally
    • culminated in the seizing of the mechanism of nature. One might
    • distinction between the rising and falling of water in Nature
    • incorrect: — “Nature, — or one may say, the
    • nature. You are asleep, we were awake.” That is what he
    • with reference to the grasping of his own human nature, man of
    • himself again in his human nature.
    • the secrets of nature, he must limit himself.” But
    • nature.”
    • knowledge of human nature. And our present humanity can find
  • Title: Human Soul/Evolution: Lecture I: The Human Soul in Relation to World Evolution
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    • at the heart of all the passing phenomena before me in Nature
    • yet akin to my innermost self? Is their nature such that they
    • nature in that it comes into being and again passes away.
    • convey. We experience their fleeting nature; they enter
    • processes of nature are external reality.
    • presented so far, we can say that the nature of our limbs and
    • the nature of our sense organs are also polar opposites. In the
    • essential nature of man's senses can perhaps best be recognized
    • Nature made our eye into an organ of sight as well as an organ
    • organ. When we experience the lung's etheric nature we must
    • become sense organs in their higher, etheric nature or even in
    • their more spiritual astral nature.
    • senses — when we are in a position to examine the nature
    • about the nature of man's life of soul and its relation to
  • Title: Human Soul/Evolution: Lecture II: The True Nature of Memory - 1
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    • The True Nature of Memory - 1
    • We have now considered from a certain aspect the nature of
    • nature — that is, the source of his actions. To enable us
    • nature. They reveal themselves as objective entities; they
    • soul's nature.
    • taking into account his soul nature, then from one
    • and builds up the bodily nature ever anew, whereas that which
    • felt shattered right down into his bodily nature. The basic
  • Title: Human Soul/Evolution: Lecture III: The True Nature of Memory - 2
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    • The True Nature of Memory - 2
    • and sleeping. Human nature itself can be divided
    • nature it is essential that we represent them vividly to
    • man's physical nature we shall never learn to know the soul. We
    • must have the goodwill to understand how human nature comes to
  • Title: Human Soul/Evolution: Lecture IV: The Human Soul in Relation to Moon and Stars
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    • dream-like, well up from our human nature. In short, we also
    • I say — the more aristocratic part of human nature. But
    • nature, then his feelings pass through his heart. Rays from the
    • passions; everything active in man's nature bursts forth
    • moon has a powerful influence on man's physical nature, the
    • higher sun has a powerful influence on his soul nature.
    • his nature. This was indicated in the case of especially
    • true nature of the human soul, insight is also gained into the
    • nature of the sun. Man has an impulse towards physical
    • connected with the spiritual world. Man's soul nature
    • have tried to describe the nature of the soul in
  • Title: Human Soul/Evolution: Lecture V: The Human Soul in Relation Sun and Moon
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    • every field such objective concepts concerning external nature
    • and dreamlike, yet far better able to enter into the nature of
    • external nature, we formulate faithful copies of her. Perhaps
    • hypothesis about the phenomena of nature. On the
    • within what nature conveys — and that we allow the
    • external nature, on the basis of Anthroposophy, it is
    • world view in recent times. When we utilize nature's laws in
    • similarly about all nature forces such as heat and light, etc.
    • turns to nature there is always the possibility of several
    • could participate. What is of a technical nature is quite
    • However, something of a very much more fundamental nature lies
    • witnesses, and experiences only forces of nature and not those
    • external to his nature.
    • external nature as something apart from himself and thus
    • nature. There is no choice but to adapt to this approach;
    • nature and in them no moral impulses are to be found;
    • beings. In the laws of nature there is only what applies to
    • of nature, because through his senses he can reach only natural
    • going out, when man leaves behind his bodily nature. This first
    • particular form of contempt for nature and to asceticism
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  • Title: Human Soul/Evolution: Lecture VI: The Formation of the Etheric and the Astral Heart
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    • puberty. What the child is told must be of such a nature that
    • nature of this etheric body. The etheric body which develops
    • physical actions which are judged according to laws of nature;
  • Title: Human Soul/Evolution: Lecture VII: Modern and Ancient Spiritual Exercises
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    • sounds and so on. We seek for laws of nature prevailing in the
    • kingdoms of nature, the men of those times beheld spirit and
    • little understand the nature of man, especially that of man in
    • wind and weather, were dream-creations woven into nature by
    • and all surrounding nature. He felt the elements of nature
    • nature is lost. In its place man has acquired a strong feeling
    • the nature of humanity in ancient times; they have later fallen
    • world surrounded by nature. He felt carried back in memory to
    • human soul, immersed in the phenomena of nature, partakes of
    • thoughts into something of a musical nature. Meditation today
    • times in the nature of memory, whereas at the present time a
    • nature drew out of his organism.
    • nature. The first discovery, when such training of the will is
    • objective nature, and it is as if one had to fight one's
  • Title: Human Soul/Evolution: Lecture VIII: The Elementary World and its Beings
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    • external nature and the development of technology.
    • of the spiritual in all nature, but able to perceive it.
    • kingdoms of nature, in every star, in every moving cloud, in
    • identified himself with what his spirit-soul nature was able to
    • nature which external knowledge does not reach.
    • everything of a solid, earthen nature has as its foundation an
    • solid earthy nature. The outstanding characteristic of these
    • nature and must be psychoanalyzed to be brought up gain to
  • Title: Human Soul/Evolution: Lecture IX: The Contrasting World-Conceptions of East and West
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    • Yet things were created of an exalted nature, uplifting to
    • assume that the physical nature of his body was the same and
    • life that is derived from his particular nature; but also, his
    • between falling asleep and waking, but his present nature
    • system the scene of their activity within his earthly nature.
    • However, as man does not completely forsake his earthly nature
  • Title: Philosophy, Cosmology and Religion: Lecture I: The Three Steps of Anthroposophy
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    • human organism as it is, directs it toward nature, and employs
    • nature. But the spiritual researcher, just because he is
    • must be rigorous in developing one's own human nature, so that
    • spiritual way arises out of the totality of man's nature, as
    • faculty. It is therefore the nature of this knowledge that it
    • into a soul-spiritual world. In regard to this astral nature of
    • his physical and etheric bodies and his astral nature
  • Title: Philosophy, Cosmology and Religion: Lecture II: Soul Exercises in Thinking, Feeling, and Willing
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    • nature with the etheric weaving and pulsing in the cosmos, man
    • more exact insight into the nature of the human breathing
    • course of events in nature, you tear the will free from the
    • recognize a basic fact of human nature: how man, with his true
    • are included in this reflected nature. What man in his ordinary
    • etheric and astral elements in his nature and with his ego
    • something, becomes a reflection of objective nature. Only
    • objective natural science. Outer occurrences in nature could
    • own, the substance of the outer occurrences of nature
  • Title: Philosophy, Cosmology and Religion: Lecture III: The Imaginative, Inspirative, and Intuitive Method of Cognition
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    • etheric world. He feels this because the nature of his own
    • ideas and concepts. Man senses events of a universal nature in
    • existence. We also attain a view of the inner nature and form
    • essential nature of his experience, for it supposes that
  • Title: Philosophy, Cosmology and Religion: Lecture IV: Cognition and Will Exercises
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    • the eternal nature of the human soul's essence. When he has
    • true nature of the human ego, of spirit man. This latter is
    • consciousness, grasp the real nature of thinking and the
    • now I am to make clear how the real nature of man's earthly
    • man was. When we now make a study of its essential nature, we
    • living man who produced it. Nature, to which we surrender the
    • inspired consciousness the essential nature of the
    • to their living nature, which is to be found nowhere within
    • its source in something else, which is its true nature. This is
    • nature that it is cognitive evidence of the state of the human
    • true nature of our ordinary thinking, we can also, by means of
    • releasing his own soul-spiritual nature from his physical as
    • Having thus come to know the true nature of the eternal core of
    • nature out of itself, I may conclude that its real nature comes
    • something that in its very nature has withered away. This is
    • upon such an existence and cannot perceive its nature, it can
    • concerning the soul's eternal nature must rely only on
    • these organisms, the soul-spiritual nature of man is not merely
    • penetrating to the true nature of the soul, you will understand
    • nature but can encompass the whole being of man, reaching
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  • Title: Philosophy, Cosmology and Religion: Lecture V: The Soul's Experiences in Sleep
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    • nature.
    • find the order of nature with its own systems of laws but
    • soul-spiritual and physical-etheric natures are linked is
  • Title: Philosophy, Cosmology and Religion: Lecture VI: The Transition from the Soul-Spiritual Existence in Human Development to the Sensory-Physical
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    • possible for man to experience the cosmos in his inner nature,
    • inner nature. In cosmic experience — as it occurs in
    • nature a reflection of cosmic beings. Thus, even in the state
    • physical body exists in man's astral and ego nature. This is
    • within him. He feels his soul nature spread out far across this
    • of an inspiring and blissful nature. Truly, nothing small and
    • himself how this soul nature places itself here in earthly
    • nature is kindled during the last stage of sleep as I have
    • nature and is in this respect an etheric cosmos. Out of the
  • Title: Philosophy, Cosmology and Religion: Lecture VII: Christ in His Relationship to Mankind and the Riddle of Death
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    • order to comprehend the actual nature of this Mystery, we
    • presently. Such a being's inner nature would of course have to
    • existence and of his own external nature. He realized that
    • recognize his eternal nature, to recede. But that Being, Who
    • Jesus and thus the nature of the Mystery of Golgotha. The path
    • into another world. Something of this nature may exist —
    • of mankind. In this way, the nature of that cosmology, which I
  • Title: Philosophy, Cosmology and Religion: Lecture VIII: Ordinary and Higher Consciousness
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    • nature remains as it was because the ordinary human being
    • own life's course, he also understands the nature of ordinary
    • unity of the physical and soul nature at age nine or ten. He
    • nature by means of such perception. You realize that visionary
    • When a person is awake, his soul-spiritual nature is within his
    • once man has succeeded in perceiving the true nature of his own
    • Through intuition one can now discern the nature of this
    • nature. We can tell by its nature how it is born to a new
    • eternal nature of the soul life that was experienced by earth
  • Title: Philosophy, Cosmology and Religion: Lecture IX: The Continuation of Ego Consciousness after Death in Relation to the Christ
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    • its cosmic nature, as it were, since it is only loosely
    • man's inner nature, which developed along with the physical
    • processes of nature. We do not distinguish between
    • “good” or “bad” in nature, everything
    • nature is a reflection of a cosmic process, and that cosmic
    • in outer nature — an element which, because of human
    • neutral inasmuch as nature is a reflection of the cosmos. A
    • future world will arise out of ours whose nature in its
    • no longer will have a merely neutral image in nature but
    • amoral reflection in physical nature, will through the lives of
    • assumed a human nature in the body of Jesus of Nazareth, and
  • Title: Philosophy, Cosmology and Religion: Lecture X: The Experience of the Soul's Will Nature
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    • The Experience of the Soul's Will Nature
    • X - The Experience of the Soul's Will Nature
    • much looser way, the will nature of the soul is connected with
    • When we examine how the nature of the thinking-soul is
    • willing-soul, the soul's nature always remains soul-spiritual,
    • will nature of the soul.
    • in the will nature of the soul, man longs, as it were, to be
    • this will nature into depths, into substrata of the human soul
    • moral-spiritual nature of man takes place in the feeling-soul.
    • nature, actually build up an inner entity of man — it is
    • something lasting is contained in this will nature of the
    • moral-spiritual nature of man, unites with this tendency. Thus,
    • Now, if we gain insight into the various kingdoms of nature
    • nature. The connection between medicines and an illness
    • healing process with the nature of the sickness. In place of a
    • life appears directly after death in its inner nature in the
    • burdened with this being. His nature is then composed of what
  • Title: Occult Reading/Hearing: Lecture I: Human Being and his Relationship to the World
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    • this way we can form an idea of the nature of perception and
  • Title: Occult Reading/Hearing: Lecture II: Identification with the Signs and Spiritual Realities of the Imaginative World
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    • his clairvoyance, simply from the nature of his organism. In
  • Title: Occult Reading/Hearing: Lecture III: Inner Experiences and 'Moods' of Soul as the Vowels and Consonants of the Spiritual World
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    • entitled, The inner Nature of Man and Life between Death and a
    • as its form. And then we can look at external nature around us
    • investigators face the things of external nature just as if one
    • This is how ordinary men investigate external nature. But we
    • the whole of external nature, not in the ordinary way but as
    • of outer nature. It requires further insight and study not to
    • eagle-nature, something that is striving upwards into the
    • external nature. In the soaring eagle I see something
    • equilibrium by the eagle nature in man. I feel how the bull
    • nature is also in man, but it does not express itself in the
    • same way as in the bull itself. The bull nature- is seen to be
    • a physiognomic expression. So, too, is it with the lion nature
    • lion in external nature. In this way we can look at the whole
    • physiognomy of nature is the animal world.
    • through the physiognomy as such. Again, in external nature we
    • Thus, we can say: The plant world is the mien of nature. And
    • as we can call the animal world the physiognomy of nature, the
    • plant world the mien of nature, so we can now see the forms of
    • the mineral world as the gestures of nature. And to one who is
    • diverse gestures of the spiritual Beings behind nature.
  • Title: Occult Reading/Hearing: Lecture IV: Inner Mobility of Thought
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    • nature. We cannot find the Archai if we remain in the
    • sign-nature. What is meant by this?
    • sign-nature. I can do it only very briefly and must leave it to
    • to the body, as it were from outside, by external Nature. How
  • Title: Imaginative Cognition and Inspired Cognition
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    • they ran on in us in the way nature works. The conceptual life
    • would be like something happening outside in nature, taking
    • the material nature of thinking, of the conceptual faculty; we
  • Title: Occult Psychology: Lecture One
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    • human work, and human feeling consists in this building being able through its objective nature
    • very nature of the matter, that man has landed himself in the present terrible situation by
    • impartially. Spiritual Science demands from men actual proof of the concrete nature of every
    • in educational matters were of a thoroughly luciferic nature. Ambition and vanity were counted on
    • ahrimanic in human nature. If ever the fruits of these ability tests are to come to anything,
  • Title: Occult Psychology: Lecture Two
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    • meant to represent something of a soul and spirit nature as we do of anything that in a
    • what might be called the one pole of man's spirit-and-soul nature. We get the other pole when we
    • be a most imperfect, chaotic seething upheaval in man's inner nature — something that
    • concepts, we should become loveless beings, empty of love, with dry, stony natures. Nothing, in
    • boundaries of human nature. The boundary towards within, corresponds to the power of memory; what
    • power of love, and whet lies beyond this zone corresponds to what is of the nature of
    • soul-and-spirit in the universe. The unconscious part of man's nature lies beyond this zone as
    • unconscious is on that account very closely connected with the bodily nature of man, with his
    • closely related to the bodily nature; it permeates the bodily nature. The bodily nature is united
  • Title: Occult Psychology: Lecture Three
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    • the of our knowledge of nature.
    • come when out of the depths of human nature whet I described to you yesterday as something
    • possession; demonic natures speak, giving out indeed grandiose secrets of the future, secrets
    • normal in the course of man's evolution between the human soul and that bodily nature that is to
    • will be found on earth. The culture of the soul will be deepened, what is of a bodily nature will
    • coarsen. A more inward connection with this bodily nature then is normal is, however, striven for
    • culture at present there is something of a sleepy nature about the very impulses everywhere
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • logical-dialectical-legal one. The Orient had nothing of a logical, dialectical nature and, least
    • the human being by virtue of having clothed his soul-and-spirit nature with a physical and
    • the nature of this experience, which arises through the fact that one is submerged with one's
    • soul-and-spirit nature in a physical body, comes the inner comprehension of the 'I'. This is why
    • of nature and cannot come to terms with it. Knowledge of
    • nature, for him, breaks down into subjective views
    • categories, in his perceptions of time and space, would like to encompass all nature through the
    • nature.
    • to fail, for this was not what, by nature, was, endowed to
    • Grenzen der Naturerkenntnis
    • (Limits to a Knowledge of Nature
  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • has taken on fully the nature of a philosophy. What in the West are economic impulses leading to
    • economic nature; purely economic aspirations can have no success in the Centre because all
    • nature of Anglo-Saxondom, was the foundation for the world dominion of the Anglo-Saxon. The
    • the metabolic system of these Western human beings. Of the three members of the human nature they
    • certain sects are of this nature, and the overwhelming majority of a very widespread sect that
    • system and in the sensory-nervous system. There are in fact three kinds of beings of this nature
    • The second kind of spirits of this nature are those
    • with the elemental nature of the ground of the earth, of the climate and so on, the second kind
    • West, but this being works into his soul nature; these beings, as it were, appear to him. Whereas
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • spiritual life is, in fact, completely decadent. This spiritual life is of such a nature that it
    • which can only be characterized by saying: Human beings of Germanic nature penetrated into the
    • grown into what, embodied in the language, has streamed up to it there. For it lay in the nature
    • long as it is bound together with the human being. This is connected with the whole nature of the
    • in their true nature we can say: When they were awake there was working in them something of the
    • find logical dialectics as the first part of his philosophy. His philosophy of nature is merely a
    • it is all permeated with coquetry, one nevertheless sees how the whole nature of his existence
    • that of Nature and that of Reason — points clearly to this duality. But one can point to
    • The nature of what is developing in the West is
    • worlds into human beings — this he understands well. Through the nature of what is spoken
    • by nature not the slightest understanding for what one must refer to as the relation of the
  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • senses, to the world of instincts, of desires, he is given over to his bodily-physical nature and
    • [the inner nature of]
    • artistic nature, but in the 1780s and the beginning of the 1790s he was strongly influenced by
    • human being. If one wishes to look at the richly differentiated inner nature of the human being,
    • nature,
    • that we must find through spiritual science concerning the threefold nature of the human being as
    • from imagination to inspiration, but an inspiration which they attained by means of outer nature.
    • inspiration, however, that does not call upon outer nature in oracles but which rises to the
    • become Goetheanists feel how, in the very nature of German Central Europe, this singular working
    • imbues itself with reality only with great difficulty. It was this semblance-nature of Central
    • German. And he describes this further as 'Always the same way in our nature to oppose where we
    • And the illusionary nature of this remark by Herman
  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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    • different nature of humanity's interests before this historical turning-point, nor the interests
    • faculties in his soul which enabled him to achieve a relationship to nature — a
    • relationship to what was revealed in nature as spirit — and thereby also to achieve a
    • attained. People experienced it as knowing when, from the phenomena of nature, from the being of
    • nature, they sensed, they perceived, how spiritual elemental beings worked in the individual
    • phenomena of nature; how the divine spiritual being as a whole worked through the totality of
    • nature. People felt themselves to be in the realm of knowledge when gods spoke through the
    • phenomena of nature; when gods spoke through the appearance and movements of the stars. This is
    • spiritual in the manifestations of nature, the concept of knowledge itself also fell more or less
    • become more and more general. Nature's manifestations spoke to ancient human beings in such a way
    • every plant. In the way people came to know the manifestations and beings of nature they also
    • manifestations of nature. For the intellect they are silent. For higher, super-sensible knowledge
    • it will not be the phenomena of nature that will speak directly — for nature, as such,
    • then be able to relate again to the phenomena of nature. Thus one can say: In ancient times the
    • spiritual appeared to the human being through nature. In our transitional condition we have the
    • intellect. Nature remains spiritless. The human being will lift himself up to a condition where
    • he can again truly know; where, indeed, nature will no longer speak to him of divine-spiritual
    • in turn, be able to relate this to nature.
    • knowledge of their culture, perceived a spiritual element in all the manifestations of nature;
    • that the divine-spiritual spoke through nature, whether through the lower elemental beings in
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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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    • truth, of the genuine nature, of the Mystery of Golgotha. What St Paul was able to relate out of
    • where, as I related yesterday, there was still a nature-based economy. Central European
    • inborn faculties of such a nature that they were able to come to this instinctive perception. Out
    • dispute it. When the conflict over the nature of the Last Supper arose in the Middle Ages the
    • whole human nature during the ancient oriental culture. Those who worked out of the Mysteries
    • -for human life in general that goes over and beyond the immediate elementary affairs of nature
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • anything to say about the real nature of man.
    • animal-element in man appears in a modified form, the extent to which the animal-nature in man
    • learn of nature, the less we understand of ourselves, the less we understand of the human
    • feel what his real nature is. While on the one hand we have more and more demands of a practical
    • being's own nature. Such a discrepancy in human experience would have been quite impossible in
    • When one no longer strives to fathom one's nature as a human being and to fashion the social
    • structure in such a way that this human nature can be at home in it; and when one strives,
    • could easily be added. Thus we see on all sides how man has lost insight into the true nature of
    • the limitations of natural science and directs his soul's gaze upon its own nature. He will have
    • nature that, during the period of earth-existence, they cannot emerge fully. These states of
    • its inner nature, grows beyond what I can be as earthly man. As earthly man I am forced, in a
    • of course, symbolically — the human being will ask: 'Who can decipher for me my nature as a
  • Title: Abbreviated Title: Lecture I:
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    • significance for the inner nature of things as eating is for the continuing
    • they are eaten has nothing at all to do with their inner nature. Just as
  • Title: "Heaven and Earth will pass away but my words will not pass away"
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    • The nature of the
    • their inner nature, but must be content with the outer fact. Very
    • significance for the various kingdoms of nature, — for instance,
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • took pains to understand Nature around them. And so we can say that
    • according to the saga, a threefold divine nature flowed into man. It
    • must be something of a soul-nature that the Gods have laid within
    • that in the human soul a threefold nature lives, that the Gods have
    • germinated in their inner soul nature, that filled it through and
    • was direct experience. This soul nature was destined to be radically
    • by those who, through their whole nature and being, have not been
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • it in direct connection with a consideration of the nature of man. We
    • inner etheric nature, and founds a Jesus-ology, a science of Jesus;
    • b) has little interest in the direct connection of man's inner nature
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • before we are born and belongs to the forming forces of our nature.
    • there people have not a genuine consciousness of the living nature of
    • again, but in their feeling, in their inner nature, they preserved a
    • inwardly alive. They want to keep it of a Moon-nature, cut off from
    • is who tells us how the earth has originated, the nature of the human
    • indicates, how it is connected with the Christ-nature and the
    • Jahve-nature. It is a continuous revelation of the Christ to allot
    • thinking: In all that takes place there is something of the nature of
    • They did not yet feel the deeper nature of these teachings, but what
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • connected only with this inner nature.
    • and willing of ours to our inner nature.
    • the inner nature — as he calls them: all higher
    • nature of that which he must undergo during the Earth-evolution? I
    • conceiving and thinking in the right way with human nature. This they
    • which live in our inner nature. If he were not to shut us off like
    • external through our inner nature. That has been destroyed for us
    • through those Luciferic spirits who have an archangel nature and who
    • sun-nature into the evolution of mankind. This cosmic Sun-nature came
    • with the Sun-nature outside the earth realm, and what the cosmos is
    • here again we encounter a fact of such a nature that it is
    • breaking in pieces. And so it is with the whole of outer nature.
    • from the concept of ‘inanimate nature
    • to the concept of ‘Nature that has
    • to grasp this actively, and look upon Nature as a corpse, then we
    • there, my dear friends, a way open: how the cosmic, the sun-nature
    • comes again into our whole human race, how again the sun-nature, lost
    • head&'s inner nature, one might say, is hidden. If
    • lower nature — disregarding the intellect -solely
    • instincts that live in his lower nature, for manifesting himself in
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • nature; real processes are going on which are dependent on the
    • soul from his bodily nature, to adapt himself to the new
    • determines the essential nature of earth existence, that a 'red' is
    • one really gets the truly living idea that the human soul nature is
    • Nature. I say 'the tragedy of the world of
    • nature.’™ We really take from a whole world,
    • human soul that is really sensitive to nature: that there, in the
    • background of Nature, lies something which she must continually
    • submit to; namely, that man contests Nature, who will give all to
    • And now consider with full human feeling this gainsaying of Nature,
    • Nature how something is taken away from her. And it is taken away
    • the thought that he wants to have for himself what Nature wishes to
    • Nature when she says: Protect myself as I will, world evolution has
    • been turned away from everything of a sense nature. One could feel
    • thee) the whole mystery of Nature, who wants to protect herself from
    • home.’ She, Nature, would like to do with all her objects
    • shares in the tragedy of Nature.
    • thou must think of me eternally); he must think of Nature forever,
    • representative of the whole of Nature — every
    • Again as the representative of the whole of Nature.
    • Maximum number of matches per file exceeded.
  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • be sure, the lower sense are more of a chemical nature, but
    • ). This physical nature of the sense-organs can be
    • happenings, but mixes his nature into them.
    • the Sun. The thought nature, as we men can grasp it, comes from the
  • Title: World Downfall and Resurrection
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    • more of the nature of inspiration, removed altogether from the
    • teaching founded upon the nature of the Father God. When we
    • man are of the nature of the forces of the Earth. This is not
    • colder zones. The bodily nature and the forces working in the
    • On the Division of Nature. He himself no longer
    • put it in these words: In Nature, in the created world around
    • him, man gazed upon the region of the Father God. Behind Nature
    • in nature; and in the succession of the generations, in the
    • namely the Nature Spirits. The minds of men during the first
    • obliged to wage perpetual warfare against the Nature Spirits
    • distinguish him from the Nature Spirits. What these men of old
    • combined with the kingdom of Nature. It was from this
    • Nature Gods are working in Nature but at a certain stage they
    • Nature Spirits, nor from the Father God who worked creatively
    • Nature Spirits, but from the Son, from the Logos whom the
    • knowledge derived by the ancients from Nature, but in the
    • things of Nature; now they have been released and are whirling
    • longer be derived from the source of Nature. The question now
    • is to say, as the Earth is Nature. I have reminded you many
    • Nature. But the ruins of antiquity are forever with us. They
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • what is of an imaginative nature. More and more, people sought
    • nature builds up the human countenance — making every
    • emphasizing asymmetry, that is, in containing something of a soul nature
    • “Is that in accordance with nature, is there something
    • like that in nature?” And if someone finds that nothing of
    • the sort exists in nature, he then considers what art portrays as having
    • In this respect, we cannot keep up with nature, after all. Whatever is
    • addition to nature. It represents something new placed into this world.
    • that.” It lies in the nature of the modern human being that
  • Title: Imperialism: Lecture 1
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    • nature of ancient times is that no distinction was made between the
    • somewhat disrespectfully, were beings of a divine nature. For it was
  • Title: Imperialism: Lecture 2
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    • life, fully conscious of the illusionary nature of what was formerly
    • is necessary to admit. If we do realize all that, then human nature
    • nature of the times. You know that in the middle of the nineteenth
  • Title: Imperialism: Lecture 3
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    • threefold nature. It is just those whose favorable economic position
  • Title: First Class, Vol. I: Lesson 1
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    • Nature, although it glows to us as grand and powerful in tone
    • grandeur and greatness and power of nature. And the question
    • greatness and the sublimity of nature is, at first, spiritual
    • earthly civilization, and are implanted in his nature by that
    • course say that. We must first comprehend the nature and the
  • Title: First Class, Vol. I: Lesson 3
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    • lower nature. And here works most strongly what I previously
    • and what he is therefore capable of. Man's lower nature appears
    • force of nature, as you are to the movement of your limbs, also
  • Title: First Class, Vol. I: Lesson 4
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    • in us, what we ascribe to lower human nature, and which also
  • Title: First Class, Vol. I: Lesson 5
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    • nature. And we feel a deep chasm between our human nature and
    • the expansive nature around us.
    • when we look within ourselves, concerning an external nature
    • nature. We must stop saying to ourselves: Out there is nature,
    • external objects take on something foreign to their nature.
    • of the abyss which exists between himself and nature: something
    • age: Nature must appear as divine, and the human must be a
    • magical being. What does it mean, that nature must be able to
    • Nature must be able to appear as divine. The way it appears to
    • nature. It only appears to lack divinity. At most in dreams do
    • we see a relationship between nature and the inner life of man.
    • content to certain dreams. Dreams pull nature into the
    • must see how the awakened consciousness presents nature.
    • in nature, my dear friends, we have a relationship of the human
    • when he is approaching the spiritual - related to nature.
    • own nature and we live and act in it. Cold is foreign to us and
    • and recognize the spiritual nature of warmth - and we feel it
    • Threshold: nature, which was previously quietly outside us and
    • speak to us morally. Nature appears in the sun as a tempter.
    • aware of the true nature of thinking. Therefore we should
  • Title: First Class, Vol. I: Lesson 6
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    • gets to know the world by observing the kingdoms of nature
    • of nature in the outside world. But as you know, my dear
    • friends, behind the kingdoms of nature we have what is called
    • them as we speak of the other beings of the nature-kingdoms,
    • toward the kingdoms of nature when we feel that we belong to
    • because we stand alone and the kingdoms of nature are beyond
    • its true elemental nature, does not make us human, it makes us
    • the danger exists that we sink into animal nature. And when we
    • have a dream-like nature, as I have often explained, our
    • will feel the vegetative nature of the life of feeling. And
    • aware of his relationship to the kingdoms of nature. Therefore,
    • animal nature, he seems like some kind of animal - at least in
    • kingdoms of nature if he wishes to be knowledgeable. How he
    • How he must be aware of his own plant nature and therewith the
    • his own mineral nature, his own stone nature, by virtue of his
    • kinship with the air-element, and therewith the nature of the
    • That has been the nature of all Mystery Schools, that in them
    • world. It must also remain the nature of the Mystery Schools.
    • nature and intentions of this spiritual school.
  • Title: First Class, Vol. I: Lesson 8
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    • made with my signature. I'm not going to do that - despite it
    • world, in the kingdoms of nature, see the colors and the
    • star, cloud on cloud, creatures of the kingdoms of nature which
    • feel this threefold nature above all when we observe
  • Title: First Class, Vol. I: Lesson 9
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    • here we have a most important secret of human nature.
  • Title: First Class, Vol. II: Lesson 11
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    • school of a completely different nature before she discovered
    • often been described as the threefold human nature: the
    • human nature — this I — has a relation to the
    • the rhythm of breathing which by its very nature reveals that
  • Title: First Class, Vol. II: Lesson 12
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    • It's a question of becoming enlightened concerning the true nature
    • hierarchies and not with external nature. For what we can call
    • our I in external nature is only the distant echo of the I. The
  • Title: First Class, Vol. II: Lesson 14
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    • we associate with the beings of the three nature kingdoms and
  • Title: First Class, Vol. II: Lesson 15
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    • kingdoms of nature, much of what is derived from them being
    • be found in all the kingdoms of nature; that it cannot be
    • of nature here in the world of the senses.
    • standing among the three kingdoms of nature. We must also
    • kingdoms of nature. Just as we must learn to be physical
    • of nature. We belong to the three kingdoms of nature with our
    • etheric-physical nature. We belong to the three kingdoms of
    • three kingdoms of nature and to let them flow through us, to
    • kingdoms of nature.
    • three kingdoms of nature. And we learn as truly human to feel
    • so that we can stand in the realm of nature, but also in the
    • reality: from the side of nature and from the side of the
  • Title: First Class, Vol. II: Lesson 16
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    • belonging to the kingdoms of nature. We observe the glorious
    • find there what the inner nature of your being is. So you
    • nature of warmth resound from the choir-like words of the
  • Title: First Class, Vol. II: Lesson 17
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    • the true nature of the rainbow. All the thoughts thought by
  • Title: First Class, Vol. II: Lesson 18
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    • objectively pays attention to all the beings and events in nature
    • Something. And we call the Nothings the kingdoms of nature. That
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • grows and exists and lives around us in the kingdoms of nature.
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • then the third beast — created in its ghostly nature by
    • Guiding nature of your spirit.
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • nature [Scheineswesen] that cannot bear our true Self; but how
  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • of all the kingdoms of nature and all the kingdoms of spirit to
    • path to world-knowledge. Thus, all the Beings of nature and of
    • which show the true nature of his present willing, feeling and
    • solid consistency — the nature of plants on earth —
    • Just as in all of nature a balance between light and darkness
    • behind us the gleaming colorful kingdoms of nature, to which we
    • wondrous sensory nature, nor is it what leads us to
    • we must learn to feel that our bodily nature — for it is
    • everything is of a fluid nature. Our own formative forces are
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • enough, from all the kingdoms of nature and the hierarchies of
    • of nature, what on and from the earth lives and moves, what
    • look up to the heavenly heights; that to grasp the nature of
    • an idea of the nature of will we should look to the world's
  • Title: First Class Lessons: Lesson XXV (recapitulation)
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    • him from all the kingdoms of nature and from all the spiritual
    • being, the world in its true spiritual nature. They resound



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