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  • Title: Lecture: The Two Christmas Annunciations
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    • say that, each in a different way, these three festivals bring man
    • into connection, into relationship, with that in which the Christian
    • large masses of humanity. The Easter festival, which requires that we
    • Thus what we may call the secret of Christianity is given form in
    • Three Kings, the Three Wisemen from the Orient. We are told that
    • Thus we are shown two ways by which this earlier humanity reached what
    • underwent many changes before it became that reasoning analytical
    • understand them, that this was the case. Such remnants were still
    • moment to what was present as the last remnant of an ancient stream of
    • wisdom in the Three Wisemen from the Orient. We are shown clearly that
    • different from that of to-day. Our astronomy is in a certain sense
    • soul-experience which was a reflection of what was going on out in
    • world was fostered in schools, in what may be described as Mystery
    • Of what nature were these preparations? These preparations for a
    • character that, even then, in the age of instinctive clairvoyance, the
    • strange thing was that the pupils of those ancient Mysteries existing
    • humanity; but he merely communicated it to humanity in general. What
    • nevertheless true, that what our children learn as arithmetic and
    • different way in which at that time they were taught. It is quite a
    • What the juice of the Soma is, modern books profess not to know.
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  • Title: Lecture: The Ear
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    • that man as he stands before himself in the physical world represents
    • say that, such as it is, it is an immediate image of the
    • Supersensible. As to what the mineral nature is, you may read of this
    • in my Theosophy. Of man, however, we must say that in many
    • respects he cannot be understood at all on the basis of what we see
    • things are not yet entirely clear to science today, but from what is
    • already clear it can be said that a crystal of common salt is
    • intelligible on the foundation of what can be ascertained directly in
    • hand are not intelligible on the basis of what the physical senses can
    • — this is a thing that man brings with him as a plan or tendency
    • through birth. Nor does he even receive it through the forces that
    • but give ourselves up to an illusion. For the truth is that the inner
    • we may say: Observe a human eye! We cannot assert that it is
    • intelligible like the salt crystal, on the basis of what we see around
    • super-sensible world. We must realise that a human ear, for example, is
    • the names, that is to say, which external science gives them —
    • already show that this science is quite unaware of what they really
    • spiritual science. Passing now from within outward, that which adjoins
    • appears as a transformed knee-cap. Finally, that which passes from the
    • thus: First, the upper arm (only that in the arm the
    • Maximum number of matches per file exceeded.
  • Title: Education for Adolescents
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    • a way that it can resound on and on within them — so that
    • the human soul, questions of history — so that riddles arise in
    • [A term used to designate all that is sentient in man
    • transform themselves into what they become in most young people today.
    • in things that, until the age of 20 or 21, really ought to go in an
    • educated, there should be no need whatsoever to speak about love of
    • spoken about during these years, this is in itself something that
    • questions. A high value is put upon them for no other reason than that
    • are thrown back into ourselves. Taken all in all, we have to say that
    • concern for the world but busy themselves with how they feel and what
    • world must become so all-engrossing to young people that they simply
    • about it. It is not the objective damage but the pain of it that
    • this I do not mean that you should make as many mistakes as possible
    • inwardly, the teacher must be capable of doing this himself, so that
    • satisfy the feeling that then arises in the students when the question
    • comes to expression. For if he does not do this, then when all that is
    • are produced that burden the brains of the young people when they go
    • that occur when the children have the feeling: “The teacher just
    • people at this age, or if we teach in such a way that they never come
    • transformation of the courses one gives that the pedagogy must concern
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  • Title: Lecture: The Cosmic Word and Individual Man
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    • were based on a quite different kind of knowledge from that of to-day,
    • affairs, a great deal that has been lost, and must be renewed. The art I
    • reason we have tried on many occasions to describe what is really
    • what is discovered by super-sensible vision about the real being of
    • We know that when, under earthly conditions, the human being goes to
    • sleep, the etheric body remains within the physical body, and that
    • development, that they are not capable of conscious experience between
    • But to-day we shall look back at what is left behind in bed when a
    • out the Spirit from it, by that art of which I said just now that it
    • sense-perception. But it is a complete mistake to believe that the
    • sleeping human being — that is to say upon the part of the human
    • being present in the physical frame — then it is found that from
    • had stored up forces for an activity that develops only after sleep
    • phosphorescent, glimmering light. It is not surprising that this
    • seen in the ordinary way. External, physical eyes do not see what goes
    • further process. What a man can still observe while he is going to
    • this — from what they have left behind, the resounding music in
    • else that is more remote from what we perceive in the external world
    • phosphorescent glow, this resounding music — it is these that
    • previous evening, one may wake up with the feeling that the soul has
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  • Title: Lecture: Awakening to Community - I
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    • But I hope to be able, at the delegates' meeting that will soon be
    • make a few comments complementing what I said a week ago about the
    • out those aspects of the three phases that all three share in common;
    • that what I am about to say could serve many a listener as a means to
    • presently developing that the times themselves demand the deepening
    • of knowledge, the ethical practice, the inner religious life that
    • of those elements that are so needed under the conditions that
    • destiny in what I am about to describe.
    • will certainly discover that by far the greater number of those who
    • called its better days, something was taking place that almost
    • to feel what millions and millions of others will be feeling keenly
    • indeed in a not too distant future, that older forms have come down
    • justified but the product of historical necessity, but that they no
    • longer provide what modern man's inner life requires and the dignity
    • honest seeking will find, if he practices self-observation, that this
    • just any other present day group of human beings is something that
    • they are honest. But we must admit, too, that the very clarity
    • consider something else. What I have been describing thus far might
    • that his will impulses simply coincide with those of all the rest of
    • against these habitual will impulses that he has adopted from the
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • that in face of the burning needs of the age, theoretical knowledge
    • of the present time. Men are utterly lacking in that understanding of
    • earthly lives nor of the fact that in spite of the full reality of
    • concrete realities of life, we slip into the kind of thought that has
    • that has remained farthest of all in the rear of the actual demands
    • life, swallow what is told them by men who appear by the force of
    • suppose he wants to inform himself about things that are actually
    • the fragmentary history that forms part of popular education. But
    • this is all written from the point of view of thought that is merely
    • is more or less obliged to fall back on what happened in the last
    • what happened to them, what happened to their fathers, forefathers
    • perhaps to the Middle Ages, and imagines that he is following the
    • explain what is happening to mankind at the present time by what
    • generations, and the only idea that is really clear to him is that of
    • from their forefathers or are benefiting by what was instituted by
    • Middle Europe in their earlier lives? Is it not possible that they
    • work no less effectively than the forces of the blood that has been
    • not fall into the error of thinking that it will ever be possible to
    • say to ourselves that in the men of the present age souls are
    • at all. In other words, we cannot understand what is happening on the
    • Maximum number of matches per file exceeded.
  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • at stake and suggests that a mechanisation of the spirit,
    • questions at stake and suggests that a mechanisation of the spirit,
    • individual has the feeling that part of his being is super-sensible,
    • whatever function it has within his soul. And
    • applying to what I have been presenting for many years — has
    • certain that speaking about it in that way would not satisfy
    • constantly hear the remark that anthroposophy is difficult to
    • understand. They say that anthroposophy obtains its knowledge from
    • creed and the Bible, and they keep on stressing that anyone who
    • anthroposophy were to speak along the lines that people nowadays call
    • would have to admit, in that case, that although it was
    • this direction that objections are continually being raised against
    • science that will be spoken of here. This kind of spiritual science
    • is convinced that certain inter-relationships exist about which
    • however, we are living in an age that has a long way to go before
    • surface, knows that this has a mysterious connection with that
    • obstinate attitude of ‘simple faith’ that wants to rely
    • solely on the creed and the Bible. The parts of man's being that are
    • those very forces that could bring order into chaos and confusion at
    • somewhat, they would have to see all that is bringing mankind into
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  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • last few years have shown what intense feelings of hatred and antipathy
    • truth that earthly life can never progress fruitfully along such
    • Just as it is true that in the course of
    • as regards the future it must be said that vague sentimentality alone
    • mutual understanding of what the one may expect of the other —
    • that is what is needed.
    • over the Earth, for we have but to look at the disastrous things that
    • realise that a striving to make the whole Earth into one economic
    • opposition of the national economies to an Earth economy that has
    • understand his whole being. It is true that if one has a feeling for
    • such that his speech is understood, the knowledge is much more
    • fundamental, for one can then receive from him what his own inner
    • — if I may use a somewhat crude expression — pervades and
    • published a few years ago, I said that man, as he stands
    • before us in daily life, is not a unitary being, but that three
    • place, all that is related to and centralised in the head system
    • thought that the whole being of Spirit and soul in man is based upon
    • personal reference is permissible, I may say that more than thirty
    • science that the life of Spirit and soul runs parallel with the life
    • man that is bound to the system of nerves and senses. Sentient life
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • of our culture, is of such a nature that it already affects every
    • complete lack of bias, the conception of the moral, ethical life that
    • is possible today, with the interpretation of life that stems with
    • good reason from a natural scientific world conception. What is more,
    • because we live in that period of time when what is ethical is at the
    • Let us consider what the soul
    • comprise everything that is within the world order, including man.
    • science, we take it as a foregone conclusion that we apply that same
    • cognition that we are accustomed to use when considering natural
    • less audacious hypotheses, what natural science has learnt from
    • what is lying nearest to us, that we are able to observe, to cover
    • really given empirically in immediate human experience, and that
    • all-powerful natural necessity which must be deduced from what
    • being, so that mankind will be fully enmeshed in the web of natural
    • as the nebular hypothesis, that is, the Kant-Laplace theory of the
    • self-perception, we ask ourselves, “In that case, wherein
    • that which seems to be an ethical, moral impulse. We feel that it is
    • that we can achieve an existence fully worthy of mankind. We could
    • not call ourselves fully human if we did not think that motive was
    • what we call the Divine in the world order. But for a modern man who
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  • Title: Lecture: Yuletide and the Christmas Festival
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    • takes effect, how it manifests in what man can feel, love and
    • create on Earth — that is new in every epoch.
    • we can feel that the emblems of Christmas around us are
    • that in the second half of December at the present
    • look at the lights that are intended to be invitations into
    • more deeply when we realise what the Christmas Festival has
    • warmth of feeling that pervaded the human soul at the times
    • great Universe out of which man is born, in order that our
    • readily enter into what for long ages was felt at the time of
    • anthroposophical way, we cannot limit ourselves to what the
    • something that can be compared to the thoughts and
    • a reverence that was not superficial but deeply felt. And
    • in his whole being he felt intimately connected with whatever
    • lived in communion with Nature. It was not only that in his
    • This was a time when, with the exception of what it was
    • that pervaded these same hearts throughout the summer. Those
    • that pervades a man when, unmindful of the outer world, he
    • said that Nature herself made it possible for these ancient
    • dawn of what was called the Yuletide Festival. This mood was
    • a foretaste of what they would subsequently experience in the
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  • Title: Memory and Love
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    • advanced by bringing to light the processes that go on during sleep
    • without our being conscious of them, and by the illumination that
    • that the experiences of the human soul between death and rebirth differ
    • or the etheric body. Nothing of what he experiences on earth can be
    • imagine, for example, that thinking is a purely spiritual act, and that
    • nothing in man that does not depend on the body for support. Within the
    • We can never say that we have knowledge of an organ by looking directly
    • living organ. We can never say that we have the same view of an internal
    • organ that we have of an external object. It is characteristic of
    • earthly life that we do not know the interior of our body by means of
    • ordinary consciousness. Least of all does a man know what he generally
    • knowledge proves most unpleasant — headache and all that goes with
    • prevails. There we do really know what is within us. It is as if here on
    • interior. But what we see is the world of spiritual beings, the world we
    • higher Hierarchies. That is our inner world. And between death and
    • beings and are conscious of them. It is just as true that we are
    • that here on earth we have no consciousness of our interior, of liver,
    • lungs, and so on. What is most characteristic is that in spiritual
    • We would indeed know that various beings were living in us, but we would
    • we were outside ourselves, but we know that this being outside ourselves
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • ‘unconscious.’ On the one hand it admits that in respect
    • setting out to describe what is the essential nature of human knowledge,
    • we have to say that man's search for knowledge has to be pursued in the
    • show that when we investigate our consciousness, we find in it all
    • etc. — of which we are aware that they cannot be fathomed in their
    • self-observation enable us to penetrate to the nature and being of what
    • of the soul any further than that during waking life, ideas, feelings,
    • impulses of will-expressions, that is, of the inner nature and being of
    • demonstrate conclusively that what shows itself to begin with in such
    • We fully accept the fact that with such means of acquiring knowledge as
    • fathomed. We fully accept the fact that as far as these means go we can
    • admit that, taking what can be learned about the experiences of the soul
    • knowledge, that all thinking, feeling and willing, as they are present
    • upon bodily conditions that it may well be inferred that experiences of
    • region, and that what happens during sleep is simply that the purely
    • through the life of sleep the conclusion might be drawn that the
    • — ways of knowing that by dint of strenuous effort have to be
    • consciousness all that we can say is that whereas from waking to going
    • man cannot, with ordinary means of knowledge, tell what his soul does
    • all that the soul undergoes — assuming, that is, that it undergoes
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • About Horses That Can Count and Calculate
    • typewritten transcription of a lecture that is from an unknown GA.
    • typewritten transcription of a lecture that is from an unknown GA.
    • About Horses That Can Count and Calculate
    • raised as to what lies behind the now so famous horses of Elberfeld
    • wisdom. Let me say from the very outset that I am not personally acquainted
    • with the facts relating to the horses of Elberfeld that can calculate
    • to see that while the whole of Berlin was at that time really interested
    • we may say that gradually it became impossible to deny that something
    • everything that the people who were present had said, the philologist
    • came to the following conclusion: “It is of course obvious that
    • had to be explained as materialistically as possible. That an influence
    • soul. Our honorable philologists nevertheless admit that there can
    • as possible. They assume, for instance, that a person may make an almost
    • slight gestures are made, expressing what the person thinks, expressing
    • what the square root of 16 is. The horse perceives these gestures and
    • gestures, so that we must say: These almost imperceptible gestures
    • that only a professor who has worked for years in a laboratory can perceive
    • what horses are able to perceive! Such an explanation, however, rescued
    • influence, and to assert that a horse knows immediately when a professor
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  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • with over the decades since that time and have proved to be just as
    • particularly, one cannot but remember that there are quite a
    • that the phases of economic life run their course almost like
    • natural phaenomena: that after one set of economic
    • economic life, that when some phase like a ‘favorable
    • that then this ‘favorable business conjuncture’
    • will of itself inevitably evolve a crisis, and that this will
    • has actually been asserted, for instance, that the important
    • that year, was one that was bound to follow of necessity, as
    • a consequence of the boom that preceded it.
    • thought perhaps, that a study of processes which cover such a
    • course only too comprehensible, that the whole
    • and they look upon it as a great achievement, that this
    • that spiritual science, which, according to the
    • that spiritual science must come in and rectify errors; and
    • has nothing whatever in it of that peculiar abstract,
    • pointed out in my "Roots of the Social Question", that it is
    • purely theoretic. The reason of this is simply, that the
    • of what they were in search of, — took over from the
    • that these middle-classes stood for: that of
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • with over the decades since that time and have proved to be just as
    • intimated to me, that an important question at this moment is
    • that of propaganda; a how and through what means the
    • not present at the last study-evenings, it is possible that
    • what I say to-day may be apart from the general context; but
    • point out once more, that, in face of the general situation
    • learning to see, that at bottom nothing is to be accomplished
    • attention to the fact, that with our propaganda we have met
    • Tag. We are quite well aware, that if our propaganda for
    • cannot be too often repeated, — is, that an
    • by me not once but many times: and that was the question of
    • price-adjustment. I have often pointed out, that
    • that the fact of the matter is simply, that in the economic
    • process there are of course other questions, but that even
    • ones to be settled; but that these also must be settled on
    • the basis of the price-question; that a quite
    • nothing more unsound that to look upon prices as something
    • that can be put up and down at convenience; and then begins
    • kind from the bed-rock of general economics. What was the
    • middle-class circles held aloof, for they thought that we
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • and that have constantly to be faced by each individual, those
    • important. I have planned today's lecture so that these two
    • what we are concerned with in human and spiritual history will
    • the soul. The human soul incessantly tells itself that within
    • the human being is hidden something that exists beyond birth
    • scientifically. It also tells itself that there must be
    • investigate the things that are so important to it, it can set
    • other considerations show that it is possible to say as much
    • path that has to be followed to arrive at a conception of the
    • two problems that is humanly satisfying, but it believes it
    • also recognizes why it is that there is so much of a
    • from that taken by ordinary science. Science takes the facts,
    • naturally he is dealing with things that cannot be reached by
    • many times — that the science of spirit is definitely an
    • findings of natural science, as far as they can be valued, that
    • have to admit that for such questions as we are considering
    • today, questions that concern human self-knowledge above all,
    • directed their particular way of thinking to what goes on
    • within the human being himself, to what surges to and fro in
    • is bound to miss the way that would lead to a solution, not
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • significant conclusion that “the most valuable thing
    • insight into human life, and yet what he seems to be saying is
    • that it is not the knowledge we acquire about the course of
    • human history that is important, but rather the feelings and
    • enthusiasm that history stimulates. However, the more we feel
    • impelled to go into what is called historical knowledge, the
    • remember that when the catastrophic events began in which the
    • economic and other material causes in world history, that the
    • that this conclusion was really not at all stupid. Nor, judging
    • by the historical standards that humanity is accustomed to
    • really founded on what was actually happening?
    • us take as another example what happened to a not insignificant
    • person. It is true that it took place a long time ago, but it
    • which he said that a study of the historical evolution of
    • humanity suggested that the European countries would in future
    • has the impression that Schiller believed he could arrive at
    • conclusions in his study of history that in a sense rise to a
    • Revolution and all that it brought with it. And if we
    • take everything that has happened up to the present day we find
    • that what even this gifted man had learned from his study of
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • necessary briefly to epitomise a good deal of what is
    • connected with all that has happened here, has originated
    • should particularly like to speak of all that, as far as its
    • intentions go, can still lie in what has already happened and
    • what may happen in future as a result of our activities here.
    • that I shall not have anything particularly out of the common
    • survey of what our souls should have experienced.
    • what I should like to pay today has of late often been
    • that a real, genuine, spiritual deepening is necessary for
    • who are able to take in earnest what is lying in this call to
    • convince themselves that this spiritual deepening, at least
    • then be said that in our day men having the temerity to take
    • the lead in any particular sphere — that these men know
    • how really to take seriously what today is meant by striving
    • illustrate what I mean by an example. Now I recently had a
    • shall just speak about it in that sense without giving names.
    • at present in a spiritual sphere, who to begin with says that
    • hands and that he has caught at the idea of a threefold
    • social order with enthusiasm, The letter goes on to say that
    • that he had been sent by those running the Threefold
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  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • going to give you a kind of comprehensive survey; that is the
    • sort of thing that ie necessary at the present time.
    • from which I want to speak to-day is to indicate that a
    • again and again that men will not be able to make any further
    • indicated with what earnestness this spiritual deepening
    • acquiring knowledge — and that only those have a true
    • who are able to take seriously to heart all that the call
    • come to the absolutely firm conviction that in the very
    • you think it could truthfully be said that in our time men
    • who presume to be leaders in this or that sphere of life,
    • really know what a serious striving after the Spirit is? Such
    • illustrate what I mean by an example, Not very long ago I got
    • illustration and so shall give no name. It says that this man
    • and that he entirely agreed with the idea of the
    • say that he had got certain useful information from my book
    • on the “Threefold Commonwealth” and that he had
    • repeated them in public. But then he saye that the Committee
    • Company, and although he says that he does not venture to
    • — he feels aggrieved that middle class culture, as it
    • now,what is the cause of thie? Let us consider the thing as
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  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • What I would
    • sense). You will realise without difficulty that in the
    • what bordered on it, a part of Asia and a portion of Africa,
    • and that beyond this definitely limited region, the world was
    • a kind of vague, indefinite quantity It might be said that
    • what formed the horizon of the Greek's consciousness was the
    • consciousness. Now you know that the essential feature
    • of modern times has been that this territorial consciousness
    • consciousness, that the surface of the Earth as it were,
    • may be said that simultaneously with the emergence of this
    • consciousness, a panorama of what was outside and beyond the
    • conceived of that which is outside and beyond the Earth in
    • picture includes all that there is to be said about that
    • consciousness, and constructed what was beyond this, in
    • phantasies. Of course the modern man does not clothe that
    • case with the ancient Greek with reference to what lay
    • and to embrace what is beyond the Earth by mathematical and
    • world picture of what is beyond the Earth, is really only
    • all that we have been considering, during the course of many
    • else, by something empirical, something that can be
    • Maximum number of matches per file exceeded.
  • Title: The Ten Commandments
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    • From the side of learned theology it is often maintained that
    • What we have examined in the developmental route of mankind in
    • “Mission of Moses.” Out of what did this Mission
    • announced that they were mere common people in ordinary life
    • Despite that however they could be taught about the higher
    • what was happening on the astral plane. At least in certain
    • clarify to the people that what is around them, what they can
    • understanding that the spiritual was to be sought in the
    • never practice worship. That only came much later. Certainly
    • Rishis to make it clear to the entire Indian people: that which
    • and serene that it can only be taken in as a symbol.
    • That was the progress.
    • feeling. We can easily understand what now has to be said. What
    • what the Egyptian cultural leaders said to the people: when you
    • removed from that which also lives in the human astral body,
    • astral form. That divinity however, which the Jewish people
    • From that moment onwards people had to be told: Just as an
    • prevails over everything that's been and is created. Nothing
    • astral body. What is this called? Just think how one of the
    • of culture. Don't believe that these orders were given as they
    • Maximum number of matches per file exceeded.
  • Title: At the Gates: Lecture I: The Being of Man
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    • been taught as it is today, in lectures and books that are accessible
    • Take heed of what you have seen today!” A secret attraction remained
    • what was to be done, although the recipient, of course, was not aware
    • will find in his works much that is taught today in Theosophy.
    • between knowledge and faith. What is necessary today is to attain to
    • to the public. Whence does man originate? What is his goal? What lies
    • hidden behind his visible form? What happens after death? — all
    • they will contain nothing that is mere theory and cannot be put into
    • clearly what they were writing about. This kind of writing may indeed
    • first of all see through our sense-organs what Theosophy calls the physical
    • although the physical body is only a small part of what man really is,
    • must go deeper. Even superficial observation will make it clear that
    • substances and their forces in such a way that they become for him the
    • the plant and animal kingdoms. Ordinary observation can confirm that.
    • development of what is dormant in every human being. It is rather like
    • a man born blind being operated on so that he can see. The difference
    • is that not everyone born blind can be successfully operated on, whereas
    • us to show what this means.
    • from that of ordinary sleep. There must be a close rapport between
    • — positive and negative. The first makes a person see what is not
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  • Title: At the Gates: Lecture II: The Three Worlds
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    • the following effect: What use to us is this knowledge you say you have
    • That is the situation
    • this an admirable reply has been given by that notable thinker, Subba
    • for what we are told about the higher worlds is not mere theory, unrelated
    • of the higher worlds; security comes when we are consciously aware that
    • of the most perplexing aspects of this world is that all things appear
    • do not at first understand this. It may happen that they see themselves
    • what it signifies. The fact is that these figures are their own impulses,
    • desires and passions, which live in what we call the astral body. Ordinary
    • of the objects around you. Everything that comes out of you seems to
    • see the egg and then the hen that laid it. Time in the astral moves
    • these legends to the folk-spirit (Volksgeist) but that is not true.
    • people say: “Oh, that is only a thought or a feeling; it exists
    • and every feeling is a reality, and if I let myself think that someone
    • is a bad man or that I don't like him, then for anyone who can
    • “Tat tvam asi” — “That thou art”. Much
    • outside himself and says, “That thou art”; and then he is
    • and we find that everything lives in music. Goethe, as an Initiate,
    • the world of Devachan. We can see that this is indeed what Goethe means
    • plate. Where a physical object exists, there is nothing; what is light
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  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • between them. Let us consider what happens to a man from the moment
    • We have seen that man
    • What does the loosened
    • astral body do during the night? A clairvoyant can see that it has a
    • man remembers all that has happened to him in the life just ended. His
    • What happens here is that the etheric body is loosened. If a finger,
    • of death. The cause of this similarity is that the etheric body is the
    • At such moments everything that has been inscribed on the etheric body
    • condition we must realise that in his earthly life a man's consciousness
    • depends entirely on his senses. Let us think away everything that comes
    • appropriate senses. If we can clearly envisage what will remain when
    • we are parted from all our physical organs, from everything that normally
    • begin to form some conception of what the condition of life is after
    • around us, but they are inaccessible to our physical senses. What, then,
    • body. Now suppose the man dies: what is left to him is his desire and
    • so that to call this condition one of burning thirst is very appropriate.
    • endure this torment? The reason is that man has to wean himself gradually
    • from these physical wishes and desires, so that the soul may free itself
    • from the Earth, may purify and cleanse itself. When that is achieved,
    • to that of birth. What is the point of this? The point is that he has
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  • Title: At the Gates: Lecture IV: Devachan
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    • then of his etheric body and finally of his lower astral body. What
    • important, something that may be called its fruit, survives. The total
    • behind what I have called a concentrated essence of forces. So with each
    • What is the purpose of
    • but that is not how it goes. Think how different life was for a man who
    • development of human personality are very different from what they were
    • in the past. A man's incarnations are ordered in such a way that he
    • What is the usual period
    • between two incarnations and on what does it depend? The following
    • Ram in Asia beyond the sea. The lamb was so highly revered that in due
    • This means that there
    • the Bull; before that in the constellation of the Twins, and about
    • What was it, then, that
    • The ancients knew that with this movement of the Sun round the Zodiac
    • something important was connected, for it meant that the Sun's rays
    • that during this period a person is generally born twice, once as a
    • man and once as a woman, so that on average the interval between two
    • incarnations is in fact about 1,000 years. It is not true that there is
    • is that a soul appears once as a man and once as a woman during this
    • to it under the conditions of that period; and the person will have
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  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • and though it is difficult to give an idea of the bliss that goes with
    • it, a comparison with something that occurs on Earth will perhaps bring
    • that pervades the activity of a being engaged in the creation of another
    • of life. All forms of spiritual life, for example that of Christian
    • sees realised in visible form all the relationships that arise between
    • and a tropical climate prevailed. Who is it that brings all this about?
    • of the physical plane, we are quite justified in saying that man has
    • his Ego and his dwelling-place here, and that man is the highest of
    • different. As soon as an Initiate enters that plane, he comes to know
    • can be engaged on is similar to that of the Egos of the animals —
    • and animal worlds, that this change is the work of the dead. The dead
    • This will go on increasingly, and what man cannot accomplish here, he
    • can also happen that through special circumstances a man returns soon
    • come from Devachan into astral space. What is happening here?
    • so that the whole process depends on the man himself. The form and colour
    • that they are seaching for parents with suitable characters and family
    • right for the germinal human being cannot always be found; all that
    • importance. It may happen that a person who went through a great deal
    • We must not imagine that
  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • he can convince himself that in Theosophy the truth about life is to
    • year it is really only the physical body that parents and educators have
    • of the child, so that the outer world has no access to the child. At
    • him are behaving. Aristotle was quite right in saying that man is the
    • a child's senses, to draw them out so that they become active
    • on their own account. That is why it is such a mistake to give a child
    • important that the subtler influences which pass over to them unconsciously
    • from their environment should be favourable. It is very important that
    • what we say but what we are that influences a child during his first
    • fourteenth, fifteenth or sixteenth year — that is, until puberty
    • so that with their aid he will stand firm against the storms of life.
    • difficult after this age. It is at this time also that a feeling for
    • be taken to see that the child learns as much as possible through stories
    • that his power of comparison is exercised on concepts drawn from the
    • is good” or “this is bad”, for that would make a demand
    • and death, and the changes that accompany them, we can use the example
    • quite naturally, so that the child will believe before it has knowledge
    • demands that the type of people chosen to be teachers must be those whose
    • something, is the best time for learning from the world. That is the
    • karma is not mere theory, or something that merely satisfies our curiosity.
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  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • a person in that particular situation. In speaking of karmic relationships
    • the fact that for most people the really burning question is: How does
    • that vary so widely? In order to understand these karmic relationships,
    • we shall have to look back again at what has been said about man's four
    • in the same place as he is. What we do results from the movements of
    • destiny in a later life depends upon what we do in this physical life.
    • and vice versa. That is the first important karmic law: what we did in a
    • law. If we look at the way a man develops, we see that in the course
    • changing ideas is somewhat like the relation of the hour-hand of a clock
    • with the tendency to do good and that will be a characteristic of his
    • world will find in his next life that he cannot stick at anything. But
    • he will be born with a special predilection for everything that reminds
    • was this that gave occult leaders their great power.
    • can take pains to instil quite specific habits. Whatever the etheric
    • get a disease will depend on what we do; but whether we are specially
    • whole groups of peoples. It emerged as leprosy, that terrible disease
    • The fact is that we must
    • way; and this meant that many passages were not expounded but undermined.
    • Then there was a third stage: that of the people who took everything
    • fourth stage: that of the occultist, who can once more understand
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  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • study of particular karmic questions in relation to human life. What
    • voice telling us what to do and what to leave undone. How did such an
    • something comparable to what we call conscience. We find that in the
    • civilisations. We may conclude, then, that the idea of conscience, in
    • see presently what our ancestors possessed in place of it.
    • and tried to convince him that it is not a good thing to eat another human
    • being. The cannibal retorted that in order to decide whether eating a man
    • his fellow-men until one day he was due to be eaten himself. At that
    • moment he experienced the fact that it could really happen to him. He
    • felt that there was something wrong about this, and the fruits of this
    • incarnation he brought a dim feeling that what he had been doing was not
    • got [a] stomach-ache he came to realise by degrees that there were some
    • all knowledge, from the highest to the lowest, is the outcome of what
    • of logical thought. From this we must conclude that accurate thinking
    • the astral body has been so often convinced that this or that would
    • If you recall what I said
    • destiny; but what is the effect of any illnesses it may have had in
    • it is a secretion of the oyster, so that in this case life has to fall
    • it endured; or it may be that an illness a man has caught from infection
    • himself so that he might become more truly human. It was as though you
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  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • recall what has been said about the being of man. Man has seven members:
    • that the highest body now possessed by man is the most perfect, and
    • that it can withstand the attacks of the astral body for seventy or
    • of them all. The reason is that the physical body has gone through the
    • how these bodies have evolved, we must realise that it is not only man
    • who goes through successive incarnations, but that the law of reincarnation
    • this law. The Earth, with everything that is on it, has passed through
    • are true metamorphoses of the one planet and all the beings that belong
    • that time there were none. Only a being with Devachanic sight could
    • a faint indication of what they were to become, the physical body of
    • of primal mineral, with no etheric body round it; hence we can say that
    • Round its structure was being perfected, so that only in the seventh
    • transformations, or Form-conditions, so that Saturn will have passed
    • through seven times seven, or forty-nine, metamorphoses. That is true
    • Form-conditions, expressed as 777 in occult script. In that script, 7 in
    • find that our planetary system has to pass through 7 by 7 by 7, or 343
    • riddle of 777.” His wish was that people should learn for themselves
    • that this meant 343. The Secret Doctrine gives the riddle but not the
    • within himself so that he might evolve to a higher level. In this way he
    • of living minerals. On Sun, man evolved in such a way that the etheric
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  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • At that time the Earth
    • were at that time up above in this spirit-atmosphere. The Earth was a
    • homogeneous whole, except that spiritual offshoots rather like tentacles
    • illuminated from outside. All our seeing depends on the fact that the
    • that it was good: and God divided the light from the darkness.”
    • consciousness prevailed. The experience was like that of a simple change
    • their present-day shapes. There were shining plants and animals that
    • whirled through the ether. All were still of one sex, except that certain
    • of that time, so that man and animals were able to draw directly from
    • So the human beings of that time were nourished and fertilised by the
    • vegetarians, absorbing only what nature freely offered, and living on
    • Moon carried off with it a great part of the forces that human beings
    • was the Lemurian epoch, that of the third Root-race.
    • and rock-formation went hand in hand. The human form at that time was
    • in solution much that later on became solid — our present-day
    • parts of the Earth with immense violence, so that elemental destruction
    • he had a swim-bladder, rather like that of some present-day fish.
    • heat was transformed into the breathing of air, that which Mars had
    • breath. They knew very well that they drew it in with the breath and
    • of that time: these were the gods who in Christian tradition are called
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  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • the men of that time for their training and re-moulding.
    • race and that of the new Root-race; it occurred in the middle of the
    • their lands on condition that new hunting-grounds were allotted to
    • pale-faces promised us that your Chief would give our brothers other
    • people to keep their word. The Brown-man's God is not like that; the
    • the Brown-man can understand that speech also. He knows when a storm
    • his God teaches is very different from what your magical black signs
    • to express what he heard in this way, he would embody it in a sound
    • of lightning, he was aware that part of the Godhead was displayed before
    • that he was touching the body of the Godhead. He lived in a religious
    • began to concern themselves more with what the senses could perceive
    • that he must seek for God with his spirit. That is in fact the meaning
    • only through what has been handed down orally in the occult schools.
    • are of much later origin. The ancient Indian felt in his heart that
    • external nature as he saw it was unreal, and that behind it the Godhead
    • thought-pictures, in visions and imaginations that the world of Brahman
    • primal source of being. The profound Vedas, the Bhagavad Gita, that
    • sublime song of human perfection, are only echoes of that ancient divine
    • The second sub-race, that
    • tradition survives. People were now coming to the thought that external
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  • Title: At the Gates: Lecture XII: Occult Develpment
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    • rid of the following form of egoism. He must not say: “What good
    • them for myself? That implies a lack of trust. He must trust a person
    • teacher. What, then, happens to a man who enters on occult development?
    • What are the necessary preconditions for it?
    • and his outer senses. He lives and works in what we call the waking
    • state. But that is only one state; between waking and sleeping there
    • that dreams are nonsense, but this is not so. Even with people today
    • dreams have a meaning, but not that of experiences in waking life. When
    • that you hear the clatter of horses' hooves, and when you wake
    • up you realise that you were hearing the ticking of the clock by your
    • of the shot which wakes him — and then he realises that he has
    • knocked down the chair that stood by his bed. Or again, a peasant woman
    • may dream that she is on her way to church; she enters; she hears the
    • examples that in dreams we live in a very different sort of time from
    • that of our waking consciousness. The actual cause of the dream I have
    • quoted was the last event in point of time. The reason is that such
    • the details, you extend this inner time yourself, so that the events
    • seem to have occurred in that extended period. This will also help you to
    • and dream that you are in a cellar with a lot of cobwebs. Or the beating
    • may have a different experience: they may dream, for instance, that
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  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • say that no occult school sees in its teaching and requirements anything
    • fulfil everything that the Christian religion prescribes for the laity
    • that you can be a good man and come to a form of the higher life without
    • briefly the kind of instruction that an Eastern teacher gives. You will
    • realise that the actual instructions cannot be given publicly; I can
    • to do it — that again is a different question.
    • command, Do not lie, if you recall what I said about the astral
    • that he does not steal. But the Eastern Yogi does not look at it so
    • was easy to define. But a Yoga teacher would not agree that Europeans
    • have become so complex that many people violate this commandment without
    • will burden your karma. You can see that this precept requires deep
    • fact that he knew nothing about it makes no difference to his karma.
    • nothing, is especially hard to carry out. It means that the pupil
    • to do only what the outer world demands of him. He must even suppress
    • in European civilisation. For us it is very easy to say that we have
    • different and better ideas, but no-one will say that anyone else's ideas
    • been imposed on people, and the consequence is that formlessness has
    • all observances that could draw human beings together; every form that
    • Even the most liberal-minded, whatever they may say to the contrary,
    • not demand that the ceremonies which unite the learned and unlearned
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  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • You must not imagine that
    • foreseen that a time would come when because of the gradual increase of
    • We are usually told that faith was shaken by the ideas of Copernicus,
    • but that is quite wrong: after all, Copernicus dedicated his book to
    • the Pope! It is only in quite recent times that this conflict has gradually
    • developed. The Masters of Wisdom saw that this was bound to happen and
    • that a new path would have to be found for those whose faith had been
    • that the highest knowledge of mundane things is thoroughly compatible
    • the Rosicrucian path that those who have been led away from Christian
    • belief by what they take to be science can learn to understand Christianity
    • but practically, so that they become part of his everyday life. There are
    • What is the lower form of
    • what we are and of what we bear within us: in other words, an examination
    • of our own soul-life. But we must make it quite clear to ourselves that
    • we see only what we are, and that is just what we have to grow out of
    • Most people are convinced that their characteristics are the best, and
    • that all characteristics are one-sided; you must learn to recognise
    • in what respects yours are one-sided and then try to balance them. This
    • small details that this harmony can be achieved. If your tendency is
    • not to let anyone finish what he is saying, you must keep a watch on
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  • Title: First Lecture (First Scientific Lecture-Course)
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    • ago, I would like to say that in the short time at our disposal I
    • you in forming your outlook upon Nature. I hope that in no very
    • must also realize, I was only told that this lecture-course was
    • hoped-for after my arrival here. What I can therefore give during
    • What I am hoping to
    • I then said in introduction that I should mainly confine myself to
    • quite impossible. Through all that lives and works in the Physics and
    • Chemistry of today, our scientists are fated in regard, whatever
    • these lectures to establish a certain harmony between what we may
    • call the experimental side of Science and what concerns the outlook,
    • aspects that shall help our understanding. In today's lecture it will
    • be my specific aim to help you understand that contrast between the
    • clear idea of what constitutes the field of their researches.
    • idea of what Nature is, but from the way in which the scientist of
    • what I shall characterize (though in a very brief introductory
    • place he is at pains to observe Nature in such a way that from her
    • species, thus grouping and comprising what is given, to begin with,
    • Scientists in our time do not reflect that they should really examine
    • by the man of today in scientific research, is that he tries by
    • experiment, to arrive at what he calls the “causes” of
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  • Title: Second Lecture (First Scientific Lecture-Course)
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    • thoughts about all that, which in the physical processes around us
    • thought. We derive mathematical formulae concerning all that can be
    • counted and computed or that is spatial in form and movement, and it
    • is surely significant that all the truths we thus derive by thought
    • hand it is no less significant that we must have recourse to quite
    • external experiences the moment we go beyond what can be counted and
    • computed or what is purely spatial or kinematical. Indeed we need
    • saw this pretty clearly in yesterday's lecture, and it emerged that
    • modern Physics does not really understand what this leap involves.
    • impossible ever to gain valid ideas of what is meant or should be
    • affected, say, by an impression of light or colour — we, that
    • the text-books or go among the physicists to ascertain what ideas
    • it is not really possible to gain true or clear ideas of what
    • out upon the path that can really lead to a bridging of the gulf
    • well-known theorem. (We can go into it again another time so that
    • then revise what is necessary for the understanding of it. Now I will
    • in the sense of pure kinematics, that a point (in such a case we
    • observe that the point moves with such and such velocity, we are in
    • outer Nature, — not even to what is mechanical in Nature. To
    • velocity and p the force that is acting on the point. Also
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  • Title: Third Lecture (First Scientific Lecture-Course)
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    • I am told that the
    • You will realize that
    • What I was trying to
    • in the fact that you are always hankering after a phoronomical
    • character. They will restrict their thoughts to what is arithmetical,
    • commonly held by physicists, so Goethe learned, that when you let
    • thing to imagine, no doubt, but that is what they said. And when we
    • than to fan out and separate what is already there in the light,
    • It soon emerged that the phenomenon was not at all as commonly
    • Put a prism in the way of the body of light that is going through
    • IIc), but what appears in the first place is not the series of
    • himself: It is not that the light is split up or that anything is
    • that they are drawn out of the light, as though the light had been
    • that where light adjoins dark, colours appear at the edges. It is
    • none other than that. For there is darkness outside this circular
    • circle that the colours extend inward from the edges to the middle.
    • They then overlap in the middle and form what we call a continuous
    • prism, I should of course get something very like what we had
    • farther in. Again I should get an image. That is to say, there would
    • it so that when moving the screen to and fro there would be a very
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  • Title: Fourth Lecture (First Scientific Lecture-Course)
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    • placing before you what we may call the “Ur-phenomenon”
    • plate which is in some way dim or cloudy, then what would seem to me
    • water through which you send a stream of light so that the liquid is
    • path of the light — that is, a body with convergent faces. In
    • said, puts itself into the path of the light in such a way that while
    • the light is mainly diverted upward, the dimming that arises, raying
    • light itself is diverted. That is to say, darkness rays into the
    • have the following phenomenon: Looking along here, I see what would
    • What then do you see
    • in this case? Watch what you see, state it simply and then connect it
    • what you actually see will emerge in all detail. Only you must hold
    • to what is really seen. For if you are looking thus into the bright
    • itself, but you are seeing it through dark. (That there is something
    • darkened here, is clearly proved by the fact that blue arises in this
    • cylinder-of-light coming towards you. Through what is dark you look
    • at what is light; here therefore you should be seeing yellow or
    • you do. Likewise the red colour below is proof that here is a region
    • — it tells you what you actually see. Your eye is here
    • encountered by what you would be seeing in the other instance. Here
    • light appears reddish. At the bottom edge you have a region that is
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  • Title: Fifth Lecture (First Scientific Lecture-Course)
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    • what we should get from the Sun, (compare
    • obtain a luminous picture with the light that spreads from a glowing
    • careful experiment, it is true, we should perceive that everything
    • Bunsen. If we arrange things so that the source of light generating
    • yellow) of the spectrum. It blots it out, so that we get a black line
    • IVh). Simply to state the fact, this then is what we have to say:
    • must be at least equal to the strength of light that is just being
    • as well as we are able, that this dark line does really appear in the
    • the colours are reversed. We have already discussed, why it is that
    • colours to what we call “bodies”. As a transition to this
    • problem looking for the relations between the colours and what we
    • that I cause the light to go through this solution — iodine in
    • will be explained how it comes about that they appear coloured at
    • all. How comes it in effect that the material bodies have this
    • existence so to speak, develop such relation to the light that one
    • gathering of all the colours — falls on a body that looks red,
    • namely the way we see what we call “coloured bodies”
    • “phosphores” or light-bearers. This is what they meant:
    • of it what was then called “Bologna stone”. When he
    • of that time, you need not take it to mean what is called
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  • Title: Sixth Lecture (First Scientific Lecture-Course)
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    • saturated with the present way of thought that if you have been
    • thought prevailing in the schools today with that which can be gained
    • circle. Cast your mind back to what you learned in your school days.
    • What did they teach you of the phenomenon you see when you observe
    • through the glass? You were no doubt told that rays of light proceed
    • Simply by looking through the glass and comparing what you see with
    • what you saw before the plate of glass was there, you do indeed
    • project the luminous object so much the higher up. This then is what
    • to do so (.... or is it to the soul, or to some demon that you
    • portions of what we see. Not only the lighter parts, the darker too
    • abstract the one light patch from all the rest that is there. Mostly
    • one patch of light, it is not true that it alone is shifted upward.
    • what is displaced in these optical phenomena can never be thus
    • by the prism — it simply is not true that the cone of light is
    • diverted all alone. Whatever the cone of light is bordering on
    • never to speak of rays of light or anything of that kind, but only of
    • such a way as to refer at the same time to all that borders on the
    • light. Only if we think in this way can we begin to feel what is
    • that in some way the colours spring from the light alone. For from
    • the very outset we have it settled in our mind that the one and only
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  • Title: Seventh Lecture (First Scientific Lecture-Course)
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    • saying which I do not mean to imply that it would be better if I
    • insight into Science, and you must look on all that I bring forward
    • that wherever colours arise there is a working-together of light
    • and darkness. What we now have to do is to observe as many
    • true conception of what underlies this interplay of light and
    • look at what is here before you, you will be bound to say: the
    • left-hand source of light. It is produced, in that the light from
    • Relatively dark spaces are created, — that is all. Where the
    • coloured glass, so that this one of the lights is now coloured
    • — that is, darkened to some extent. As a result, you will see
    • that the shadow of the rod, due to this left-hand source of light
    • that was actually there. And so in this case: when I darken the
    • source of light to red, you see the shadow green. What was mere
    • familiar with this phenomenon, and also knew that of the coloured
    • to himself, and he went on to describe it somewhat as follows: When
    • red. I am not really seeing the white screen; what I see is a
    • yourselves. Take a little tube and look through it, so that you
    • what is around it, you only see the green which is objectively
    • experiment that the green really is objective. It remains green,
    • Dr. Steiner admitted that there is an error here. (See the
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  • Title: Eighth Lecture (First Scientific Lecture-Course)
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    • confirm what I so often speak of more generally in Spiritual
    • Science. Namely, before that turning-point in time, man's whole way
    • of thinking was very different from what it then became.
    • of modern Physics came about only gradually. What first caught
    • a first approximation it is not difficult to find what may be
    • thunder after you see the lightning. If you neglect that there is
    • that elapses between your perception of the impression of light and
    • different object that happens to be so attuned — is there in
    • Mersenne, who made important researches on what is called the
    • is to ascertain what corresponds to the pitch, — to ascertain
    • phenomenon that underlies it — or, shall we rather say,
    • glass plate would reveal that this tuning-fork is executing regular
    • air and we may therefore say that when we hear any sounding body
    • have gradually discovered what kind of movement it is. It takes
    • tube, which we connect with another tube full of air, so that the
    • then put a very light and mobile dust into the tube that is filled
    • recognize that the sound is propagated just in this way; first
    • prove by direct experiment that we are dealing with dilutions and
    • experiments; they are at hand, if I may say so. What you can get
    • from the text-books is not what I am here to shew.
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  • Title: Ninth Lecture (First Scientific Lecture-Course)
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    • these explanations have had to be so improvised and brief, so that
    • intention of continuing when I am here again, so that in time these
    • beginning no doubt with things that are well-known to you from your
    • attract small bodies such as bits of paper. You know too what
    • sealing-wax, prove to be diverse. We can rub either rod, so that it
    • peculiar thing is that positive electricity always induces and
    • to the one coating, so that this coating will then evince the
    • one another. You have to make connection so that the one
    • would so induce the negative that if we brought them near enough
    • across the gap. Now you are also aware that this kind of
    • whatever it may be, is brought about by friction. And — here
    • again, I am presumably still recalling what you already know
    • — it was only at the turn of the 18th and 19th centuries that
    • electricity”, what is called “contact
    • two things at once, truth to tell, — two things that should
    • had discovered what Volta, a little later, was able to describe
    • simply as “contact electricity”, namely the fact that
    • we turn attention to the discovery made by Galvani. We have what
    • electric currents are passed through them. So that in fact, that
    • is, the 19th century was chiefly filled with the idea that we must
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  • Title: Tenth Lecture (First Scientific Lecture-Course)
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    • presented to us by Nature. You will remember what I was trying to
    • physical science has so developed that materialism is being lifted
    • when Science thought that it had golden proofs of the universality
    • period has been in Physics. Impelled by the very facts that have
    • not say that they were right, but this idea arose. It came about in
    • and making their way through the partial vacuum. In that they can
    • be deflected by magnetic forces, they prove akin to what we should
    • what we see where radiations are at work. This kinship comes out
    • most vividly when we catch the rays (or whatsoever it is that is
    • element of matter. For you can imagine that a bombardment is taking
    • may gather that the cross stops the rays. Observe it clearly,
    • attract a simple bit of iron with a magnet, so too, what here
    • gaseous but even more attenuated, — revealing also that
    • flowing electricity as such, and what we see seems very like the
    • shew you, what was not possible yesterday, the rays that issue from
    • the other pole and that are called “canal rays”. You
    • revealed in that the glass becomes fluorescent when we send the
    • greenish-yellow, fluorescent light. The rays that shew themselves
    • that certain entities, regarded as material substances, emit
    • different from what it was before. We have to do no longer with
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  • Title: Man/Being/Spirit/Soul: Lecture I: Man as a Being of Spirit and Soul
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    • In order to realize that it is just at the present time that
    • life. It is not so difficult to see that the science of spirit
    • connection that the Copernican outlook had with its time. Just
    • eliminate spirit-soul nature that a science of spirit, based on
    • It cannot be said that the present time has got very far
    • human freedom and all that is connected with it, that are
    • fact that great and outstanding scientists of the present time
    • it is only recently that outstanding scientists have
    • significance. Much could be added in this respect that is
    • own sphere, what predicament serious scientists are in
    • questions of spiritual life. We find that a scientist like
    • Oskar Hertwig makes quite clear that he cannot approach
    • one would think that the way is now open for a science of
    • spirit, for the scientist himself points out that a science of
    • unconsciously — that the
    • that it is possible to be scientific only so long as one keeps
    • People then believe that a departure from the sense
    • dreams. — What is so
    • dangerous in this is that it is not clearly expressed, but
    • arises as a kind of feeling out of what is achieved and spreads
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  • Title: Man/Being/Spirit/Soul: Lecture II: The Psychological Expression of the Unconscious
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    • I took the liberty of pointing out yesterday that there
    • science. I pointed out further that there is a certain
    • understanding of the science of spirit, that is, for people who
    • are of the opinion that it is not possible to bridge the gap
    • emerged from my exposition yesterday, the fact that it is
    • of the present time that we are bound to long, and indeed, do
    • long to acquire knowledge about the human being that goes
    • Now it is naturally possible to say that the views of the
    • world generally held, that have arisen through the influence of
    • concerned with what is physically present in the world. And so
    • now it is intended to investigate what lies beyond normal
    • sphere that is, as I have said, more or less tied to the world
    • of the senses. People have gradually become convinced that it
    • is not possible to investigate the mysteries of soul life, that
    • there is much that rises up into the soul life of the human
    • unknown heights, that is well suited to provide information
    • about what the core of man's being really is, rather than what
    • something not sufficiently tangible, as something that
    • it. It is the region that we have more recently become
    • that is because some of the things that are said in this
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  • Title: Warmth Course: Lecture I
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    • But man soon learns that there appears to be something vague about
    • that is of a temperature distinctly lower
    • vessel and you will see that to the finger which has been in the cold
    • been exposed. Everyone knows that when he goes into a cellar, it may
    • that the cellar feels warm in the winter and cool in the summer.
    • measuring heat. It must be assumed that you are acquainted with them.
    • I will simply say that when the temperature condition is measured with
    • a thermometer, there is a feeling that since we measure the degree
    • measurement. In our thinking we consider that there is a fundamental
    • For all that the 19th century has striven to attain it may
    • be said that this view on the matter was, from a certain point of
    • with the fact that we have completely lost our feeling for the real
    • attention to the fact that in many cases we are obliged today to
    • in a feverish condition. This will show you that the relation of the
    • view of heat. The reason is, that in so doing, one neglects the fact
    • that the various organs are quite different in their sensitiveness to
    • this heat-being, that the heart, the liver, the lungs differ
    • harm done by modern physical research, so-called, in dealing with what
    • being. Certain questions must be asked, questions that call above
    • What then does it really mean when I say, if I put my fingers in the
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  • Title: Warmth Course: Lecture II
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    • Yesterday I touched upon the fact that bodies under the influence of
    • order to impress these things upon our minds so that we can use them
    • indicates for you the act that the rod expands. The pointer moves
    • upwards at once. Also you notice that with continued heating the
    • pointer moves more and more, showing that the expansion increases with
    • expansion, it would be found other than it is here. We would find that
    • to establish at once that the expansion, the degree of elongation,
    • the fact that we are dealing with a cylinder and assume that we have a
    • Now I said that the rod
    • formula may be changed as follows: let us assume now that we are to
    • (It is obvious that the same rule will hold here as in the case of
    • the length.) Now you know that the area of the surface is obtained by
    • these last two terms of the formula for expansion. Observe that when
    • important to keep in mind this fact that we come here upon the third
    • Now I must always remember that we are here in the Waldorf School and
    • will call your attention to the fact that the same introduction I have
    • a ninth and when I cube a third I get a twenty-seventh. That is, the
    • body. It is simply considered that since the fraction
    • that you can see it. We will warm this colored fluid
    • Now you notice that after a short time the colored fluid rises and
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  • Title: Warmth Course: Lecture III
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    • aggregation I mean what I referred to yesterday as called in the
    • acquainted with the fact that earth, water, and air, or as they are
    • the fluid condition. By means of a thermometer we can determine that
    • that no heat is being absorbed. For if we discontinue heating, the
    • theory. We have prepared here this solid body, sodium thiosulphate,
    • come up and watch the temperature to verify the fact that while the
    • went to 48° C. which is the melting point of sodium thiosulphate, and
    • temperature again rises. It can be shown that through this further
    • in the vapor that it again shows a temperature rise (dot-dash line.)
    • You can see here that during vaporizing the instrument does not rise.
    • consider solids, which form our starting point, you know that they
    • hold their shape of themselves, whatever form is given them they
    • you select a fluid, that is, a body that has by the application of
    • heat been made to go through the melting point, you know that I cannot
    • If I select a gas — a body that has been
    • facts together so that we can reach a general conception of the nature
    • quicksilver is a liquid, we must keep clear in our minds that it is
    • so that we get an expansion in that direction. By reducing the
    • path that does not leave the blackboard. You cannot, however, if you
    • points in three dimensions by moving about in a single plane. What is
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  • Title: Warmth Course: Lecture IV
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    • You will perhaps have noticed that in our considerations here, we are
    • manner that the real nature of warmth may be obvious to us from these
    • relations that meet us from within the realm of heat, and we have in
    • with gases or vapors. We already know that these are so connected with
    • heat that by means of this we bring about the gaseous condition, and
    • again, by appropriate change of temperature that we can obtain a
    • liquid from a gas. Now you know that when we have a solid body, we
    • heat. The experiment I will carry out here will show that water vapor
    • follow by reason of the fact that it is colored. (The experiment was
    • carried out.) You see that in spite of our having filled the vessel
    • water vapor. That is, a gas does not prevent another gas from
    • by saying that gaseous or vaporous bodies may to a certain extent
    • always surrounded. I must remind you that this outer air surrounding
    • and it exerts this pressure on us. Thus, we can say that air inside
    • left hand tubes. You can see that on both right and left hand sides
    • the mercury column is at the same height, and that since here on the
    • higher mercury column. That is, we have simply added the weight of the
    • this and consider it a general phenomenon that the space occupied by a
    • pressure of gases are so related that the volume-pressure product is a
    • what must happen if we are to throw aside certain obstacles that
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  • Title: Warmth Course: Lecture V
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    • round out the series of facts that lead us to our goal. It is not
    • somewhat differently from the way I intended. The reason for this is
    • partly that the apparatus is not in working order and partly because
    • We will therefore take up in more detail the things that were begun
    • yesterday. I will ask you to consider all these facts that were placed
    • of various bodies to the being of heat. You will realize that certain
    • aggregation that a body assumes according to its temperature, also the
    • that during the melting of the solid, no rise in temperature is
    • gaseous condition. These facts make up a series that you can
    • demonstrate for yourselves, and that you can follow with your eyes,
    • sense qualities such as light and tone. But we saw that magnetism and
    • organ for these entities. We say, indeed, that so far as electrical
    • We then noted particularly, and this must be emphasized, that our
    • able to convince yourselves that they are the distilled essence of the
    • sort of thing. I mean all that is obtained from pure mathematics. Such
    • that the sum of the angles of a triangle is 180°, or that the whole is
    • by turning of the body. The thing that you have within you as a
    • will-concept, that in reality you carry into the pure mathematical
    • concept. That is the essential distinction between mathematical
    • from the fact that mathematical concepts are so rigidly bound up with
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  • Title: Warmth Course: Lecture VI
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    • We will today first examine a phenomenon that comes in the region
    • see that by a simultaneous examination of the things we experience in
    • this field the way will open to an understanding of what heat really
    • is. First we will turn our attention to what is revealed here in these
    • it, in empty space, and it can be stated that the water evaporated.
    • determine that it evaporates by testing for the presence of water
    • vapor over the mercury, you will see that the level is lower in the
    • vapor tension as it is called. That is, the mercury volume is forced
    • down here. We see therefore, that vapor always presses on the
    • part of the tube. You can see that when the temperature is raised, the
    • we see that the vapor increases its pressure on the wall more and more
    • barometric column on the left. If I measure, I find that it is shorter
    • experiment with heat. You will see that the pressure becomes
    • is very low. From this you can see that ether evaporating under the
    • Now there is an occurrence that I wish especially to call to your
    • elementary physics that solids may be changed to liquids and liquids
    • noteworthy fact, however, is that if we impose on this solid body a
    • it solidified. You know that water changed to ice at 0°C. and it must
    • experiment on this ice which will show you that we can make it a
    • the block proceeded so slowly that the result described in the
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  • Title: Warmth Course: Lecture VII
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    • beginning of the experiment, you were able to convince yourselves that
    • wire. That is to say a liquefaction took place only in consequence of
    • entity acted in such a way that the block closed itself up at once. I
    • than what we did yesterday with the block of ice, but you are doing it
    • this observation, for we see that when we simply pass the pencil
    • taken up) that the properties of the air itself bring about the
    • we cannot avoid the thought that the heat entity enters into the
    • process in such a way that it contributes the same thing as is
    • through. You have here only a further extension of what I said to you
    • for all that you can perceive. When you are dealing with a solid body,
    • material air itself is in the other case. That is, you met here with a
    • real picture of what goes on in heat. And again you have established
    • that when we observe the gaseous or vapor condition — air is
    • way in the phenomena of gases a picture of what takes place in the
    • it is only the obvious that we are presenting, we can state the
    • gaseous, into the gaseous bodies. And in what goes on in gases we will
    • factors. Nor is it dependent on whether we hold this or that view of
    • perceptions of energy to rest on the fact that it can change place and
    • Now what does it mean when one speaks in such a fashion? It means that
    • an attempt is made so to define what is before one physically that
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  • Title: Warmth Course: Lecture VIII
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    • the fact that mechanical work exerted by friction of a rotating paddle
    • in a mass of water has changed into heat. You were shown that the
    • Today we will do just the opposite. We showed yesterday that we must
    • mechanical effect by means of heat, in a way similar to that by which
    • have let the entire process take place, after the heat that we have
    • supplied. In this case, we could not say that the heat has been
    • succeeds fully, you may determine for yourselves that the condensate
    • that it is not possible to get back as mechanical work in the form of
    • We have at the beginning to deal with the fact that we in fact do
    • supposed that every form of so-called energy — heat energy,
    • — that all such energies are mutually changeable the one into the
    • today's experiment. This is that in an energy system apparently
    • this transformation however, it is apparent that a certain law
    • energy. In this case of heat energy, the relation is such that it
    • Julius Robert Mayer. He had observed, as a physician, that the venous
    • regions, and from this concluded that there was a different sort of
    • Using principally these experiences, he later presented a somewhat
    • that it was possible to transform one type of energy into another. The
    • 19th century, we see that such ideas as expressed by
    • applying the method of thinking that we have used before in all our
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  • Title: Warmth Course: Lecture IX
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    • The fact that we have spoken of the transformation of energy and force
    • attention to the problem of indicating what really lies behind these
    • that is immediately evident in the work performed. We will, as it
    • were, bring about in another sphere the same sort of thing that we did
    • weight will bring the paddle wheel into motion. The force that somehow
    • previous experiments. What we show is really this, that by forming a
    • state that the work available for the wheel is connected in some way
    • Here too, we have something that can be denoted as a difference in level.
    • I must ask you to note especially how both these experiments show that
    • wherever we deal with what is called energy transformation, we have to
    • take account of difference in level. The part played by this, what is
    • and take into account that which Eduard von Hartmann set aside before
    • ways, somewhat as follows: what is all that goes on in outer physical
    • revelation of nature that is given us in the musician's ear itself.
    • What Goethe wishes to emphasize by this is that we will never
    • have seen that great difficulties arise when we try in this way to
    • really seek to connect heat with the being of man. Even the facts that
    • heat support this view. Indeed, that which appears in this modern
    • in the tropical country of Java, that the venous blood of tropical
    • people was redder than that of people in northern climes. He concluded
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  • Title: Warmth Course: Lecture X
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    • support to what we are going to say. First we will make a cylinder of
    • cylinder we will bring a sphere which is so prepared that the light
    • passes into it, but cannot pass through. What happens we will indicate
    • You will note that this
    • what we have formerly brought about by expansion. And indeed, in this
    • case we have to assume also that heat passes into the sphere, causes
    • result of this gathering up of what is in the bundle of light, a very
    • solution, and see what happens under the influence of this solution.
    • You will see after a while that the mercury will come to exactly the
    • same level in the right and left hand tubes. This shows that
    • in the path of the energy cylinder. That is to say, from this cylinder
    • Something still rays through. But we see that we can so treat the
    • light-heat mercury that the light passes on and the heat is separated
    • by warming a body at one particular spot. We then notice that the body
    • that one portion shares its heat with the next portion, then this with
    • the next, etc. and that finally the heat is spread over the entire
    • this is ordinarily stated by saying that heat is spread by conduction.
    • observation will show you that the conduction of heat varies with
    • Now you can see from this experiment that it is a question here of
    • ice lens. What we have to consider is that the heat spreads in two
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  • Title: Warmth Course: Lecture XI
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    • relation to the heat and chemical effects that come to us with the
    • light. The simplest way for us to bring before our minds what we are
    • to deal with is first to make a spectrum and learn what we can from
    • on this screen. Now you can see that we have something hanging here in
    • of the alcohol column shows us that there is a considerable heat
    • show that when the spectrum is moved so as to bring the instrument
    • phosphorescence. From the previous course you know that this is a form
    • portion of the spectrum that disappears on the unknown on this side
    • and the portion that disappears on this other side; you see how the
    • called. Moreover, we can so arrange matters that the middle portion of
    • iodine in carbon disulphate. This solution has the property of
    • light the heat effect disappears and you will see that the alcohol
    • column equalize, now that we have placed alum in the path, because the
    • disulphate, and the middle portion of the spectrum disappears. It is
    • very interesting that a solution of esculin will cut out the chemical
    • importance. It shows us how that which we think of as active in the
    • In the course that I gave here previously I showed how a powerful
    • thinking. You know from what we have already said that there is really
    • a complete spectrum, a collection of all possible twelve colors; that
    • Now the fact is that under the conditions obtaining on the earth such
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  • Title: Warmth Course: Lecture XII
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    • unfortunately have to postpone until tomorrow. At that time they will
    • be arranged so as to show you what is necessary if I am to prove to
    • you all that I wish to prove. Today, therefore, we will consider some
    • that there is a certain difficulty in understanding what is really
    • that we can get helpful ideas for understanding heat from the realm of
    • I said there was a certain difficulty in understanding what a
    • relatively transparent body is and what an opaque body is as these
    • myself in a different way from that ordinarily used. The ordinary
    • one that by some peculiar property of its surface reflects the rays of
    • light that fall on it and thus become a visible body. I cannot use
    • that in my former course. What we meet in reality is not light rays,
    • of fact, we cannot simply say: a transparent body is one that by
    • opaque body is one that throws the light back. For how can such a
    • theory be substantiated? Recollect what I have said to you about the
    • the U region, and you can see that the light realm must have a
    • the other side that which we meet, so to speak, as the fluid nature in
    • gases or aeriform bodies. We may therefore suspect that where we have
    • these things. What influence has the U region on solids and can we
    • from the nature of this influence derive anything that will show use
    • Imagine that we have a body bounded by a definite wall, say of metal
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  • Title: Warmth Course: Lecture XIII
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    • We will today first carry out what I had in mind yesterday because it
    • adequate fashion that within what we call the sun's spectrum or a
    • chemical effects. Yesterday, also, we saw that the forces involved in
    • the hypothetical inclusion of life effects or the fact that our series
    • realm that escapes us in the acoustical realm. The realm of acoustics
    • is manifested strikingly in the movements of the air, that is, in the
    • This is the question that presents itself when we look over the whole
    • that had been going up rapidly, rose more slowly and then stopped.)
    • The effect is shown by the fact that the thermometer rises more
    • will remember that we have to consider this central portion as the
    • We can, thus, so handle the spectrum that we can remove the heat
    • by showing that when the chemical portion is there, the phosphorescent
    • body glows. You can see that this body has been in the light cylinder,
    • yourselves the fact that we have first the realm of heat, then the
    • least, that a relation must exist here similar to the ones I have in
    • that we are approaching definitely the place where we can begin to
    • arranged as we have outlines. Recollect that there is a matter of fact
    • that the gaseous body manifests in its material configuration, what is
    • insight into what occurs in this interplay between gaseous matter and
    • the realm of gases and the x-realm. We need only consider what we have
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  • Title: Warmth Course: Lecture XIV
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    • It is indeed obvious that what we have sought for in the former course
    • Let me first give a general summary of what we have taken under
    • the realms of reality that we are able to distinguish in physics, we
    • chemical dissociations occur, all that has a certain relation to the
    • But now, you will readily see that when we consider these various
    • realms of reality it is impossible for us to think that this working
    • call forth their appropriate effects in this or that field of action.
    • X′, that is to say a direct working on the chemical or
    • must not think of that which comes to clear manifestation and is
    • conceive of something here in this chemical realm that, at the outset,
    • an inner relationship that I showed you yesterday. But let us now ask
    • ourselves the question: What happens when the chemical effect picks
    • the external point of view, that something takes its rise in the
    • brings this material into such a condition that a mutual interaction
    • assume, however, that the action does not go so far as to admit of
    • assume that it works on the matter from the outside only, that it is a
    • do this. If we observe chemical activity and have a feeling for what
    • of course, understand that it belongs to the nature of matter that
    • chemical phenomena go as they do. That is to say: the imponderable is
    • possible otherwise than in this way, that when we are dealing with
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  • Title: Lecture: Younger Generation: Lecture I
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    • Reading what lived in the youth movement of the time, he attempted to
    • way the impulses that have brought you together here. Much of what I
    • interpretation of what is present within you, more or less strongly
    • have been brought together by that which lives in the depths of your
    • think, my dear friends, that you feel you can no longer find
    • yourselves in accord with what an older generation has to say to the
    • generations. But all that was said then by poets and others about
    • this gulf, this abyss, is pale in comparison with what has to be
    • cultural life of the West. One feels that in Oxford — a town
    • this friend met me in the street, I said to myself that if I had to
    • should not know what date to put on the letter. I should have been
    • that is not of the present has been preserved there. We find nothing
    • like it in Middle Europe. But what we find in Middle Europe, in
    • product of what I have just described.
    • that has become out of date, and yet was still alive in the last
    • say that Goethe has not been forgotten, for there exists a Goethe
    • will not pursue it further. Goethe himself and what he brought to
    • these things are mere symptoms. The point is, that along the path
    • Since that time, Middle Europe lost the spiritual, lost the element
    • that storms and pulsates through the soul, from consciousness. That
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  • Title: Lecture: Younger Generation: Lecture II
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    • Reading what lived in the youth movement of the time, he attempted to
    • and another something very stupid. What was said amounted to this: We
    • What,
    • met men in whom they did not find what they were looking for. These
    • in every possible key, that it was to be respected as “objective”
    • not said: This or that has been discovered; it already belongs to
    • have accustomed themselves to being so easy-going and phlegmatic that
    • there nevertheless, working not through the reality that lives in him
    • objective science continually introduced to one, one perceived that
    • another being had stolen away bashfully, because she felt that she
    • prefix ‘love’ I have attached to me something that
    • is a picture that often came before the soul, and it expressed an
    • what they were seeking. Possibly the most zealous, who felt the
    • when they came to express what it was that they were seeking, it was
    • human perception there still lived a great deal of what was old.
    • fact that souls come into the world without this heritage is very
    • noticeable in the new century. That is one aspect. The other —
    • The farther back we go, the less we find that education is spoken
    • up to be what they want to be when they are old. For after all we
    • way. Today people cannot be old and young in a way that is true to
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  • Title: Lecture: Younger Generation: Lecture III
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    • Reading what lived in the youth movement of the time, he attempted to
    • fundamental feeling for what is here meant by the Spirit.
    • What
    • importance only to what he experiences consciously, from the time he
    • reckons as part of the world only that which he experiences in his
    • what they meant by reality anything in addition to what they
    • certainly do not wish to create the impression that we ought to go
    • back to the conditions in earlier epochs of civilization. That is not
    • my intention. The thing that matters is to go forward, not back. But
    • to describe radically to you yesterday. What men of that time said
    • “mercury,” phosphorus and so on, that they included many
    • today. But we must realize that people saw something in phosphorus,
    • in addition to what is seen by the mere senses, in the way modern men
    • of that time man did not experience in salt, sulphur, or phosphorus
    • fact that the human being acts with his waking consciousness.
    • sleep. it is of course true that the human being can work at
    • western civilization man still grew up in such a way that he felt:
    • that this mood was deliberately cultivated. At the end of the
    • This sounds grotesque. Yet we see it is historically true that vision
    • striving among human beings of past epochs, apart from the fact that
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  • Title: Lecture: Younger Generation: Lecture IV
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    • Reading what lived in the youth movement of the time, he attempted to
    • wish to convey that philosophical expositions can give rise to an
    • impulse for the renewal of the moral life, but rather to show that
    • must give up the view that systems of philosophy which start from the
    • age expresses itself in what the philosophers say. No one will
    • declare that our reaction to the temperature of a room is influenced
    • by the thermometer; what the thermometer registers is dependent upon
    • the temperature of the room. In the same way we can gauge, from what
    • what the philosophers express in their writings.
    • printed in 1893 in the periodical Deutsche Literaturzeitung that
    • by a crushing weight of material, that there is absolutely no such
    • unchangeable Moral Law: that there exists only one norm which
    • the present writer is that this masterpiece (Spencer's
    • world at the end of the nineteenth century, so that it could be
    • us be clear as to what is said. The attempt is made in this very
    • material, that it is impossible to draw forth from the human soul
    • moral intuitions, moral axioms, and that we must stop talking about
    • moral intuitions. We can only say with certainty that man acts
    • century. And a reviewer in the nineties of last century says that it
    • attempts to speak of ethics and moral views in such a way that moral
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  • Title: Lecture: Younger Generation: Lecture V
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    • Reading what lived in the youth movement of the time, he attempted to
    • was to point to moral intuitions as that within man which, in the evolution
    • I wanted to show that the time has come, if morality is
    • to continue in the evolution of mankind, to make an appeal to what
    • mentioned that the
    • was published at a time when it was universally said that at last it had
    • been recognized that moral intuitions were an impossibility and that
    • what the age, among many of its most eminent minds considered to be
    • truth, and what I was obliged to maintain as truth out of the
    • on what is this difference really based? Let us look into the depths
    • earlier times people also spoke of moral intuitions, that is to say,
    • it was said that, as an individual entity, man could call forth from
    • century and more powerfully in subsequent centuries, what had been
    • inner being. So they declared that moral intuitions were there, but
    • that actually nothing more was known about them. For centuries
    • statements were such that one might say: The thinking, which had been
    • moral intuitions he spoke of that which rose up in his inner being,
    • go back in evolution the more we find that the rising tip of an inner
    • have known what was meant. In earlier times they would have known
    • to assert “No, that must first be proved!” What man
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  • Title: Lecture: Younger Generation: Lecture VI
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    • Reading what lived in the youth movement of the time, he attempted to
    • of mankind. There is a tendency to think that the attitude of the
    • noticed in many of you. It seems to me important that when anyone
    • the older generation that has, in the way I have described, carried
    • must also consider: What will be the attitude of this young
    • maintain the same attitude to Nothingness that I have described? For
    • the coming generation will not have what the present age has given to
    • enthusiasm. What will further evolve will have much more the
    • have already shown that in the evolution in the West, consciousness
    • different it is when one is permeated with the consciousness that
    • its very first breath, or even before, what is being manifested by
    • riddle which one approaches in quite a different way from what is
    • whole world. You know that in former days this fundamental feeling
    • will say something rather paradoxical. Suppose somebody found what he
    • might call the solution of the world-riddle. What would there remain
    • that the world-riddle has been solved by means of a cognitional
    • method. All that is necessary is to look in some book or other; there
    • They consider the world-riddle a system of questions that must be
    • at the thought that a solution of the world-riddle could somewhere be
    • given in this way, that the solution could actually be studied! It is
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  • Title: Lecture: Younger Generation: Lecture VII
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    • Reading what lived in the youth movement of the time, he attempted to
    • confronted world-evolution in such a way that “facing
    • because what I really mean is only fully intelligible to those who
    • To pass our days in such a way that we go to sleep at night simply
    • something that must be.
    • said that there must be an education which makes learning a game for
    • children, so that the children laugh all the time, so that learning
    • very best possible educational principle for ensuring that nothing at
    • right thing is for teachers to be able to handle what does not give
    • that the child as a matter of course submits to it. It is very easy
    • to say what should be given to the child. But childhood can be
    • that we should also in our life of soul be made tired by certain
    • things — that is to say, things should create a responsive
    • with scepticism, for when it is claimed that those who knew something
    • almost incredible that anybody should be regarded as a kind of
    • embodied knowledge, embodied science, that is striven for as we
    • lost. And because the urge that once existed was no longer there, the
    • young could no longer get tired from what they were destined to
    • Science — I mean science as it was actually pursued, not what
    • something that is not in the heads of human beings but in the
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  • Title: Lecture: Younger Generation: Lecture VIII
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    • Reading what lived in the youth movement of the time, he attempted to
    • an outer description of what was experienced by those growing-up
    • idea of what gave the tone to the cultural life of the time. The
    • souls of these human beings were still so constituted that they were
    • conscious that human thought was not simply a head process, but that
    • is that their thoughts are worked out in their own heads — this
    • heredity, that is, through tradition, not natural heredity. Thought
    • ourselves. This feeling, however, was dulled down by what they found
    • southwards it was realized that thoughts can be grasped only by
    • century. We find then something that for the very first time caused
    • man to reflect upon the origin of thought; so that what previously
    • had been accepted without question, namely, the fact that thoughts
    • prove that they were the result of revelation. But these people were
    • by no means convinced that the human being could create his
    • day and the souls of that time. I am speaking of some souls only.
    • What I am describing to you was naturally present in various shades.
    • another, there was still an invincibly strong, intense belief that
    • among humanity who at that time grasped thought in such a way that
    • little about thoughts; for them it was quite evident that thoughts
    • only in the human individuality; they are only a summing-up of what
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  • Title: Lecture: Younger Generation: Lecture IX
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    • Reading what lived in the youth movement of the time, he attempted to
    • FROM what I said
    • gathered that the way in which a human being confronts his fellow men
    • assume that you are familiar with the soul principles of man
    • according to anthroposophical knowledge. You know that we must
    • differentiate in the soul between what was active in human nature up
    • soul — and the consciousness soul which since that time has
    • describing a particular activity of the soul as that of the
    • intellectual or mind soul, it does not indicate that intellect, in
    • certainly not what it is today. But you will have been able to gather
    • that from yesterday's lecture.
    • introductory words serve as a basis to understand that in the
    • centuries preceding the modern age, that is, up to the fifteenth
    • all we must ask many of our questions in a new way, in a form that
    • suppose that a three-year-old child were to resolve not to pass
    • only few people have any feeling, that only from a certain age
    • we may know, for example, that the human being has ten fingers. But
    • cannot be known before we reach a certain time in life, that is,
    • really to know about those things that are not just under our nose,
    • cannot know anything about it. Before this we cannot unfold that
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  • Title: Lecture: Younger Generation: Lecture X
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    • Reading what lived in the youth movement of the time, he attempted to
    • arts what today has become entirely abstract and scientific, namely,
    • grammar, dialectic and rhetoric. This was done in such a way that the
    • is so constituted that when it is a matter of making something clear
    • through the consciousness soul, everyone thinks that the moment he
    • evolution. Let me tell you what spiritual science has discovered
    • Mystery of Golgotha and what is to be found can never be estimated
    • convey what was experienced. In the earliest times philosophy was
    • quite different from what it later became. But I only want to mention
    • really want to point out that with spiritual Imagination, and
    • Mystery of Golgotha, that the young had a natural veneration for
    • great age. This was a matter of course. Why? Because what exists
    • done today, we find that the whole evolution of the human soul
    • occasion it is noticed that man's soul becomes different in the
    • seventh year and again in the fourteenth or fifteenth. But what
    • people no longer notice is that changes still take place at the
    • transitions in man, that human life runs its course in rhythms. Try
    • reflect: Is there a good God ruling the world, when one sees that
    • period of his life that he became a strange kind of pantheist, how he
    • candle that he lit by holding a burning-glass to catch the first rays
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  • Title: Lecture: Younger Generation: Lecture XI
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    • Reading what lived in the youth movement of the time, he attempted to
    • life in the inner being of man, yet also in the subconscious, in what
    • always stands man's head. It is as though everything that comes
    • as though the head were entirely choked up so that it lets nothing
    • through its dense layers that could bring about a relation with the
    • gradually become an insatiable glutton. It wants everything that
    • whatever to do with the surrounding world.
    • so that the colors cannot work down, they cannot reach the blood nor
    • that man still knows something about the world. But he has all the
    • the world with the whole man at an early age. For what I have just
    • being. This is shown, for example, in the fact that it would be a
    • mistake to suppose that the baby's experience when sucking milk
    • that is not sense-organ. The infant tastes with his whole being.
    • but perhaps you will feel what I am trying to say.
    • the wonderful plasticity of dialect reveal that what today is seen
    • themselves to their head and have forced themselves to believe that
    • has the child lived itself into the adults around him that what he
    • into something no longer spells culture with us. Culture is what the
    • head observes and what can be worked out by means of the head.
    • inner activity, what they can no longer find in a natural way; in
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  • Title: Lecture: Younger Generation: Lecture XII
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    • Reading what lived in the youth movement of the time, he attempted to
    • FROM what has been said
    • during the last few days it will be clear that nowadays one human
    • being meets another in a different way from what was the case in the
    • what in this century has come for the whole of humanity. Former ages
    • of the fact that we have now entered an epoch of light, much will
    • seem more chaotic than what was brought by the long, gloomy Age of
    • must not merely translate into our language what was formerly
    • ourselves deeply with the consciousness that in this epoch for the
    • first time human ego meets human ego in an intercourse of soul that
    • we should find that fully grown men actually confronted one another
    • consider soul and spirit in the abstract way that we do today, with a
    • misunderstand them if we believe that in the first post-Atlantean
    • were only willing to concentrate on what existed outside the world of
    • the world we call that of the senses, but in the material processes
    • they saw the Spiritual. For them what in the material world presented
    • such perception was only possible because over and above what we see
    • growth of the hair. People today are prone to believe that the hair
    • truth is that outer Nature draws it forth. In olden times men saw the
    • raying cosmic forces that are working around the head of Pallas
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  • Title: Lecture: Younger Generation: Lecture XIII
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    • Reading what lived in the youth movement of the time, he attempted to
    • more could be said in conclusion to what I have put before you here.
    • In speaking one is obliged to explain things in words and ideas. What
    • is intended is the unity of character, the unity of force, that one
    • by using a half pictorial form to convey what I still wish to say to
    • better what I mean.
    • humanity molded what was experienced inwardly into abstract concepts.
    • they were revealed concepts, not concepts that no longer corresponded
    • experiments — only then did they allow validity to what was
    • we go deeply into the old world of thought, into that of the twelfth,
    • thirteenth and fourteenth centuries, we have the feeling that it was
    • the human being feels it right that, in so far as they are born out
    • that has come to pass during the last few centuries, reaching its
    • culmination in the nineteenth century, is that the concepts dying in
    • feeling that we are working out of the living into the dead, but that
    • the human being has to work into what is dead because the living
    • draws from Nature, we can never understand man. What does our
    • not what we are as men.
    • is what modern civilization tells us. Previous civilizations
    • animal. It does not grasp to what extent animals are imperfect men.
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  • Title: Lecture: Lecture I: Occult Signs and Symbols
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    • be given here in Stuttgart will strike a somewhat more intimate note
    • since it can be assumed that the audience is, for the most part,
    • What will be taken up in these lectures are the occult symbols and
    • them will be set forth in their deeper meaning. I bid you note that
    • built up mathematically out of simple elements. Much that at first
    • give the impression of something arbitrary that only
    • example, that the various planets of the universe are indicated by
    • signs. You know that a familiar sign in theosophical allegories is
    • the so-called pentagram. Furthermore, you know that in various
    • you could hear or read that it means this or that — a triangle,
    • pentagram. You know that much abstruse thinking has been spent on it;
    • this is not the concern of occultism. In order to understand what the
    • etheric body that is especially relevant in this consideration. You
    • know that the etheric body belongs to the sphere of the occult; it is
    • methods are necessary. Then it will become evident that the
    • a fine nebulous formation. It is characteristic of it that it is
    • five currents hidden in him. The healthy etheric body appears so that
    • suppose however, that everything pertaining to the etheric body is
    • pentagram as the figure of man, it is not a matter of something that
    • meaning of a symbol. All signs and symbols that we meet in occultism
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  • Title: Lecture: Lecture II: Occult Signs and Symbols
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    • with the indication about Noah's Ark, stating that in the proportions
    • what it means that a vessel through which man should be rescued has
    • with that time of man's development in which the actual happenings to
    • that arose in the beginning of the Middle Ages and spread from
    • architectural style, which expresses itself in the arch that consists
    • permeates the whole as atmosphere — that peculiar arching
    • wrong to assert that such a Gothic cathedral simply came to be out of
    • God that should express or mean this or that. Something much deeper
    • initiates. It was their purpose to see that whoever entered such a
    • upon the soul quite differently than does a house, for instance, that
    • is carried by old columns, that has an ordinary Roman or Renaissance
    • cupola. Of course, man does not become conscious of the fact that
    • unconscious. He cannot be rationally clear about what is happening in
    • his soul. Many people believe that the materialism of our modern time
    • occultist, however, knows that this is only one of the lesser
    • influences. What the eye sees is of far greater importance, for it
    • has an influence on soul processes that more or less run their course
    • have often called attention to the fact that it was something
    • different from what it is today when one in the Middle Ages walked
    • that were built up out of what the soul felt and thought. Every key,
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  • Title: Lecture: Lecture III: Occult Signs and Symbols
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    • occupy ourselves with a consideration of what is called the symbolism
    • necessary to mention the symbols that are expressed in numbers, even
    • harmony of the spheres that comes about through these different
    • speeds. Even from this you can see that numbers and numerical
    • is in numbers, we might say, that the harmony that wells through
    • an idea of what is meant when it is said of the old occult
    • Pythagorean School that it stressed the necessity of immersing
    • if it is believed that, through a consideration of numbers, it is
    • that knowledge concerning the nature of numbers would lead to the
    • give you, you will see that numbers can give you a clue to what is
    • it will become clearer how far the number one symbolizes what I shall
    • should not believe, however, that anything is to be gained by
    • the number of revelation in occultism. This means that whatever
    • appears to us in the world, whatever reveals itself, whatever is not
    • unfathomable. Everywhere in nature you find that nothing reveals
    • reveal itself. There must also be shadow or darkness — that is,
    • considered various conditions that a man experienced before he became
    • an inhabitant of our present earth. We saw that on Saturn and on Sun
    • he had a certain immortality in that he directed his body from
    • outside, that he broke off pieces of this body and added new ones, so
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  • Title: Lecture: Lecture IV: Occult Signs and Symbols
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    • of the symbols and signs that we have, and that has been acknowledged
    • realized that everything spread out in the rest of nature is
    • of any plant deeply enough, you will find that there is contained in
    • able to point to something in it that is of like nature in the human
    • standpoint. The occultist knows, for example, that men would not have
    • beings, already existed but at that time they had a differently
    • divine artistic skill fashioned the heart from it. You may feel that
    • the human heart has nothing leonine in it; that it does is
    • nevertheless so for the occultist. You must not forget the fact that
    • when it is free. Conversely, it can be said that were you able to
    • withdraw the essence of the heart and form a being from it that
    • corresponds to this heart — that is, a being formed in such a
    • way that the forces of the organism did not determine its structure
    • being with nature. He said that the individual beings in nature are
    • letters, and men are the words that are composed from them. Outside,
    • seals that were hung in the Festival Hall during the Munich Congress
    • which they belong. Let us see what they show us.
    • Apocalypse of St. John will remember that there is to be found in it
    • a description that closely corresponds to this picture, for St. John
    • was an initiate. It can be said that this seal represents the idea of
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  • Title: Lecture: The Proclamations to the Magi and the Shepherds
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    • the Easter Festival can never be as widespread as that of Christmas.
    • world that the Whitsuntide Festival makes men conscious when its
    • East who follow the voice of a star announcing to them that Christ
    • mind has no understanding. The idea prevailing nowadays is that man's
    • faculties of apprehension and thinking — that is to say, inner powers
    • fundamentally the same as they are to-day, except that in earlier
    • that the tenor and mood of the human soul has undergone great changes
    • attitude of soul differed widely from that of to-day, they no longer
    • possessed the powers of that ancient clairvoyance; neither were they
    • able inwardly to realise what was drawing near in the event of the
    • phenomena of the heavens, to discern that an event of a significance
    • far transcending that of the ordinary course of life was taking place
    • clearly indicated that these Magi were able to read the secrets of the
    • a certain respect it too is prophetic in that eclipses of the sun, of
    • mathematics. What plays with a higher significance into man's inner
    • stars, and it was this star-wisdom that formed the essential content
    • for explanations of what was happening on the earth. But to such men
    • speech. They realised that what the movements of the stars bring about
    • spirit-inwoven conception of the universe. And man felt that as a
    • that human life on earth became intelligible to them.
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  • Title: The Rishis
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    • always remained the same? That there is also a possible history
    • east. Then the great Flood came and after that colonies were
    • sent at that time to work in life on the Other Side.
    • looks at a Greek temple today, for example that of Paestum, he
    • world. This is what the Greek souls experience in death: they
    • Side, that life in the spirit can defeat death. Like lightening
    • What now — in contrast to the first four cultural epochs
    • That which is won here on earth serves to lighten up the world
  • Title: Cosmic New Year: Lecture I: The Three Streams in the Life of Civilization. The Mysteries of Light, of Man, and of the Earth.
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    • understood from what was said in them that it is an absolute necessity
    • of our time that the Science of Initiation, the real science of the
    • things, there is that feeling which I have often characterized as
    • conceivable that in this age in which such splendid progress has been
    • undoubtedly believe that with their powers of cognition they are in a
    • man persuades himself that he is courageous enough to face any kind of
    • knowledge. But deep down in that part of the soul of which men know
    • They are only the outcome of that fear of the science of the spirit, a
    • about the super-sensible worlds; he surmises that in all that he calls
    • his thinking, in all that he designates as his world of thought, there
    • away the dim feeling that in the life of thought there is something
    • divines that this world of thought relates itself to an actual
    • looking glass is no reality, so man has to admit that his own world of
    • thought is no reality. In that moment where man has the courage, the
    • fearlessness, to admit that the world of thought is not a reality, in
    • that moment he is also seized with yearning for a knowledge of the
    • spiritual world. For after all, one would like to know what it is that
    • What I have just said has an important polaric counterpart. When
    • “pictures”. Now, human beings feel this; they feel that that
    • on which they can stand so comfortably, that which they can breathe in
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  • Title: Cosmic New Year: Lecture II: The Michael Path to Christ: A Christmas Lecture
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    • to say that we have no right, especially under the conditions that
    • realize all that which indicates decline in human civilization today,
    • that this realization permeates our thoughts even round the Christmas
    • into our hearts, into our souls, that we do not close our eyes to the
    • fearful deterioration that has overtaken the so-called culture of
    • spoken of today are we still conscious of that of which man ought to
    • of the true meaning of what entered human evolution at the Mystery of
    • the lectures which for many years have been given in our circles, that
    • civilization with that impulse which can give it a new uplift.
    • mind — David Friedrich Strauss. You know that his book, The
    • the unusual thing about his answer is that it comes from a mind
    • question “can we still be Christians?” with an emphatic
    • occurs to us today: Would that the official advocates of this or that
    • they but see that though they use the name of Christ they are really
    • for these things. What did these men do when misfortune broke over
    • Spiritual Science: “What forms of thought speak to us from the
    • myself: “Of what kind are the thought-forms of these men on whom
    • when I asked myself the question: “About what period in the
    • made plain to me that men thought in this manner about the time of the
    • thoughts. This means that these men have remained in a life of thought
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  • Title: Cosmic New Year: Lecture III: The Mystery of the Human Will
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    • evolution of mankind that what we may call the knowledge of Initiation
    • that it would be difficult in our time for wider circles of people to
    • contradict the clamorous fact that without accepting that which is
    • large number of people permeate themselves with what we are trying to
    • what has happened in the whole world as the result of the last
    • catastrophic years, only he can close his eyes to the fact that we are
    • at the beginning of a process of destruction, and that nothing can
    • new. For what we seek within the destructive force itself can
    • significant difficulties. You have often been told that the Science of
    • continually; but it is exactly against this attitude of mind that man
    • Science of Initiation, is that every one should seek to strip off what
    • of others by one's self. Now, it is easy to see that this is exactly
    • what takes place in the Anthroposophical Society. What would be the
    • use of keeping silence about such matters? It is readily admitted that
    • In the first place, that which belongs to the Mystery of the Will of
    • us not delude ourselves about this matter. We have ideas about what we
    • What goes on in the depths of man's being, even if he only raises his
    • ordinary man knows absolutely nothing. This means that the Mystery of
    • connected the fact that our entire modern civilization —
    • especially that which has come about since the fifteenth century
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  • Title: Cosmic New Year: Lecture IV: The Breaking-in of Spiritual Revelations Since the Last Third of the Nineteenth Century. Thoughts on New Years Eve.
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    • that life with which our own individual existence is connected, is
    • interwoven through all that we were able to do and to think during the
    • past year, and through all that we are able to plan for the coming
    • before our souls in reviewing what we have done during the past year,
    • and what we intend to do next year, should be pervaded with adequate
    • Anthroposophical Spiritual Science, so that we may illumine these
    • looking into a mirror and there in that mirror lies the past, of which
    • that into which at first we cannot look, just as it is not possible to
    • see in space, what lies behind a mirror. Perhaps the question should
    • be raised here: What is it that corresponds in our world-mirror to the
    • mirror? In the ordinary mirror the glass is coated behind so that we
    • cannot see through it. What constitutes the coating of the
    • world-mirror that reflects the past for us, and at first keeps the
    • being, with our own human being. We have only to bear in mind that
    • ourselves, to see what we ourselves are. We cannot see through
    • looking back on our life, on what our inner soul reflects, is a
    • mirroring process), we must confess: What we see mirrored there, is
    • experiences, you will find that these experiences are continually
    • subject to interruptions. You look back on what the day has brought
    • you; but you do not look back on what the preceding night has brought
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  • Title: Cosmic New Year: Lecture V: The Dogma of Revelation and the Dogma of Experience. The Spiritual Mark of the Present Time. A New Year Contemplation.
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    • the wish that each one of you may realize in the depth of his soul how
    • the evolution of mankind, and that, as a result of this realization,
    • to fulfilment that of which mankind stands in such need. At this time
    • that which could be perceived even then, as fundamentally lacking in
    • the Present Day”. These passages refer to what was taking place
    • wrote in the very midst of the spiritual life prevailing at that time,
    • shoulders that our generation recalls the period when a philosophic
    • apparently possible to trace back to Kant the somewhat scanty
    • limited spiritual horizon. An open mind for that striving towards the
    • loftiest heights of the world of thought, an understanding for that
    • consideration that a persistent turning away from that spiritual goal
    • away from the Spirit of the Nation. For that striving sprang from a
    • characterized by that living sense for immediate reality, or the
    • within himself, less open to Nature but on that account more with his
    • lines laid down at that time. Not what these spirits found or thought
    • lasting development of the human impulse. Indeed, at that time it
    • then, of the kind now coming to the fore in Russia. At that time (in
    • least to any voice urging that a real, spiritual striving should rise
    • to life again amongst men. Every opinion that had taken firm hold
    • I should recall that when I wrote this essay, I had already published
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture I
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    • the various domains. Indeed, all that comes from
    • instance, physiology, can be no more than a stimulus that must
    • judgment that is needed in the domain of therapy.
    • first of all, that an understanding of the human being in both
    • today, in our own age. People so readily confuse what is here
    • must be emphasized that the conceptions I am putting forward
    • are founded on a very different basis from that of the various
    • mystical, theosophical, and gnostic ideas that have arisen
    • between the conceptions that will be presented here and those
    • applies to everything that may be said and discovered by
    • that in those earlier times man had a non-scientific (in our
    • of the human being that did not originate, as is the case
    • shortly before that of Galen, and if we are open-minded enough
    • compared with those that have evolved today. Nothing could be
    • more inadequate than what history tells us in this connection,
    • of view that perfection has been reached and that everything
    • earlier is mere foolishness, will realize that even now we have
    • arrived only at relative perfection and that there is no need
    • to look back with a supercilious eye upon what went before.
    • Indeed, this is obvious when we consider the results that were
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture II
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    • ptyalin to that of being worked on by the pepsin and then taken
    • of the system of heart and lungs and all that is connected with
    • arranged in the human organism, a vista that would be needed in
    • order to build up the knowledge that it is the task of an
    • light that would have been shed upon the results of
    • deal of what I have to say, therefore, will be based upon a
    • treatment of empirical evidence that is not customary today,
    • to, but I will really present nothing that cannot in some way
    • of what I present to you will be fully acknowledged if these
    • to the most important phenomena. I do not believe that this
    • will only submit to bringing the preliminary work that has
    • mind what I have just said, let me add the following. To begin
    • that the human being, as he stands before us in the physical
    • what characterizes him as an ego organization. You do not need
    • this ego system, the human being is able to develop that inner
    • soul cohesion, the inward soul life, that cannot be found in
    • fact that the human being can unify his inner experience in an
    • ego-point, if I may use that expression, from which all his
    • the fact that during his earthly evolution the human being has
    • a different relationship to sexual development from that of the
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture III
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    • increasingly in the way that I unfortunately have been able to
    • significance. Very little attention is paid nowadays to what I
    • functional sense everything that is subject to rhythm —
    • there are rhythms that are of essential significance to the
    • processes that arise as a result of the movements of the limbs
    • this threefold nature of the human being, we find that the
    • has a definite relationship to what I designated this morning
    • the forces that proceed from what I called the kidney system,
    • characteristics, namely the ratio that is established between
    • the measure of health and disease in the human organism. What
    • lectures. Indeed, so far-reaching is this ratio that we may say
    • that all the processes connected with human metabolism take
    • that appear in the child are an expression of what is taking
    • Everything that flows from the metabolic system toward the
    • middle, rhythmic system, set against that which flows from the
    • rhythmic continuation of the metabolic system. We can say that
    • studying the ratio of everything that proceeds from the human
    • processes of metabolism in their impact on everything that
    • say that in the child's second teeth there is an upward thrust
    • of the metabolic system into the head, but in such a way that
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture IV
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    • into details. My own opinion, however, is that at the beginning
    • of the work that it is spiritual science's aim to carry through
    • to suggest thoughts that may help in this direction also.
    • fundamentally, simply metamorphoses of the functions that must
    • conditions. We must always take into account the fact that the
    • that everything the human being takes into his digestive tract
    • through so that man can further enliven it. The process of
    • from the outset that the plant covering of our earth is passing
    • through the opposite process from that which takes its course
    • from there to a condition that can be the bearer of sensation
    • and finally to a condition that can be the bearer of the ego
    • to the point where it is received into that which bears the
    • increasing enlivening of what is taken in through
    • that is to say in the development of the plant from below
    • really represents the next plant that will come into being,
    • that which is stored up for the future plant — if, as I
    • from what is stored by the earth out of the forces of the sun's
    • the flower petals of plants that contain strong ethereal oils
    • important to realize what we are bringing into our organism
    • opposite process from that which occurs in the human
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  • Title: Anthroposophical Approach to Medicine: Lecture I
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    • by those who are specialists in the various domains. Indeed, all that
    • matters in question — and this is the kind of judgment that is
    • endeavour to show, first of all, that an understanding of the human
    • to-day, in our own age. People so readily confuse what is here called
    • in any way. But it must be emphasised that the conceptions put
    • forward by me are founded on a basis quite different from that of the
    • significance of our studies, for it applies to all that may be
    • all know — there is no need to enlarge upon it — that in
    • conceptions of the human being that did not originate, as is the case
    • shortly before that of Galen, and, if we are open-minded enough, we
    • that have been evolved to-day. Nothing could be more inadequate than
    • what history has to tell in this connection, and anyone who has the
    • does not take the point of view that perfection has been reached and
    • that everything earlier is mere foolishness, will realise that even
    • now we have arrived only at relative perfection and that there is no
    • need to look back upon what went before with a supercilious eye.
    • Indeed, this is patent when we consider the results that were
    • knowledge to-day must never overlook all that science has
    • what I have said, you will not accuse me of any desire to rail
    • the outset that such a thing is out of the question and for a very
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  • Title: Anthroposophical Approach to Medicine: Lecture II
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    • on to the system of heart and lungs and all that is connected with
    • great deal, therefore, of what I have to say will be based upon an
    • and therapeutic knowledge. I shall have to use somewhat unfamiliar
    • terms, but there will really be nothing that cannot in some way be
    • reason that, as things are to-day, nothing of what I shall bring
    • outstanding phenomena. I do not believe that this will prove to be as
    • bring the preliminary work that has already been done into line with
    • in mind what I have just said, let me add the following. It may, to
    • that man, as he stands before us in the physical world, consists of a
    • inner experiences are focused and unified, man is able to unfold that
    • of the Ego is the fact that during earthly life the relation of man
    • to sexual development is not the same as that of the animal.
    • the constitution of the animal is such that sexual maturity
    • the human being receives a certain stimulus at puberty. So that even
    • may say that it is really an abstraction to speak of physical,
    • often been made, especially from the side of philosophy, that this is
    • an abstract classification, that we take the functions of the
    • think that it is all an abstraction. Now that is not so. In the
    • course of these lectures we shall see what really lies behind this
    • everything in the organism that can be dealt with by the same methods
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  • Title: Anthroposophical Approach to Medicine: Lecture III
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    • great importance. Very little heed is paid nowadays to what I have
    • that is subject to rhythm — primarily, therefore, the breathing
    • sense, too, there is the rhythm that is essentially present in the
    • the limb-formations because the functional processes that arise as a
    • we consider this threefold nature of man, we find that the
    • and lungs. The functions of the kidneys, the forces that go out from
    • a very definite characteristic, namely the relation that is set up
    • that which reveals itself in the rhythmic man as a ratio of four to
    • relationship that we may say: All the processes connected with
    • second teeth which appear in the child are an expression of what is
    • that flows from the metabolic system towards the middle, rhythmic
    • system, set against that which flows from the nerves and senses
    • any given life-period of man by studying the relation of all that
    • that goes out from the head system — the system of nerves and
    • that the latter, to begin with, gets the upper hand. The following
    • rounding off of what has been radiated out by the forces proceeding
    • (1) forces that proceed from the systems of liver and kidneys, and
    • (2) forces that proceed from the system of nerves and senses, which
    • play into each other, but not with the same rhythm. All that takes
    • metabolic man. All that proceeds from the head system has the rhythm
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  • Title: Anthroposophical Approach to Medicine: Lecture IV
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    • to enter into details. My own opinion, however, is that at the
    • here we must always take account of the fact that the human organism
    • the outer world. To begin with, let us remind ourselves that
    • the outset that the plant-covering of our earth is passing through
    • the opposite process from that which takes its course within the
    • path traversed by the foodstuffs in the organism — that is to
    • process of increasing vitalisation of what is taken in through
    • plant, that is to say in the development of the plant from below
    • really represents the next plant that will come into being, that
    • speaking of the plant, it is not a process of vitalisation that is
    • taking place from below upwards. The vitality is drawn from what is
    • essential to realise what it is that we are bringing into the human
    • the opposite process from that which occurs in the organism of man.
    • animal-substance — plant-substance is really opposed to that
    • that process. So that when, without any kind of preconception, we
    • study the process of nourishment in man, we must admit that
    • poisoning is only a radical metamorphosis of what arises in a mild
    • ptyalin. The further course of the digestive process, namely what is
    • you, is always a process of eliminating the poisoning. So that
    • intensity when a remedy is introduced into the organism. That is why
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  • Title: Lecture: Michaelmas III: The Michael Inspiration
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    • What I have to say to you to-day will be expressed in the form of
    • the many and varied descriptions of it that have been given here, that
    • world, if actual manifestations of that world are in question. We know
    • too, however, that the manner of speaking we must then adopt is no
    • This I wanted to say about the attitude to be adopted in what I shall
    • world of spirit. In that world he feels led to make use of the
    • what is spiritually revealed to him. So let me now put a picture at
    • spiritual light, indicating the direction they should take. What is
    • of the physical world; not those that have just a pointing hand
    • sounding words — what changes are due to take place in human
    • to make an effort to get behind the riddle. In order that one of these
    • great deal of what one knows has to be brought together. And so just
    • something that is like a warning, having moreover the quality of a
    • riddle, and it calls forth in man the feeling that he should be guided
    • whole life of soul. What thus shines out to meet us in the astral
    • First of all there is a challenge to discover what is actually meant.
    • Let us recall a number of things that I have already explained here.
    • occurrences, superensible occurrences, are revealed in what happens in
    • super-sensible spirit are revealed in what happens in his bodily life
    • between birth and death. Let us reflect how, in what appears outwardly
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  • Title: Lecture: Michaelmas Va: The Michael Impulse and the Mystery of Golgotha (Part I)
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    • ourselves that all life in the universe rests upon an ascending
    • endowed with the fourth element, the Ego. And we know moreover that in
    • evolution of the races of mankind, you will see that the evolution of
    • things names; that plays a certain role in what we find as facts of
    • mere name-labels, but in such a way that we can see how the principal
    • Let us for the moment confine ourselves to what relates to our own
    • these centuries, one sees that it has been accomplished by certain
    • appointed from among the Hierarchy of the Archangels, and that this
    • that will become more and more evident — an epoch begins into
    • men's souls were bound to what the senses observe and what the mind
    • period of evolution that is now passed, the super-sensible Beings were
    • engaged in guiding the forces from the super-sensible worlds, so that
    • directed and guided from the super-sensible world that as much as
    • possible may be able to flow into the human soul, so that a
    • Fifty years ago it would have been impossible to speak to men of what
    • to-day; because at that time it would have been impossible for them to
    • only now been opened, and as the times that are past were the most
    • And if we look further into the question, we discover that the
    • past epoch were by no means inactive. What an external physiology
    • influencing man's physical body. During that period delicate
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  • Title: Lecture: Michaelmas Vb: The Michael Impulse and the Mystery of Golgotha (Part II)
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    • is a matter that should not be lightly passed over. For when we speak
    • and impulses of our own souls. In whatever way individuals among you
    • may account for your belief in something that is given in Spiritual
    • Science, it is absolutely true that in the souls of all those who
    • unconsciously, an urge that comes from the genuine spiritual impulses
    • In the last lecture I endeavoured to show you that at the present time
    • we are living in what one may call the Michael Age. An understanding
    • during the Gabriel Age understanding was awakened for all that went
    • radically different from one another as that which has just run its
    • those who incline to what is spiritual and the souls who still adhere
    • to what past centuries have brought. Nor will it be long before those
    • clearly that without reference to any religious views or creed, but
    • is possible, and in such a way that one may expect understanding from
    • It might well be that out of prejudice a person wished to know nothing
    • of what took place in a certain small country at the beginning of our
    • era, did not want to trouble himself about what we call the Mystery of
    • Golgotha. Very well, let us even assume that it would be natural for
    • him to imagine the whole course of history in such a way that what
    • happened on Golgotha could be struck out. Let us make that hypothesis.
    • will nevertheless discover a special characteristic of that age. We
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  • Title: Lecture: Michaelmas VIII: The Michael Path to the Christ (Extract)
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    • ... I HAVE frequently spoken to you here of that important event which
    • Archangelic Power, that Being whom we call the Archangel Michael, and
    • I have reminded you that since November, 1879, Michael is to be the
    • My dear friends, in our day we know that when such a matter is
    • fact is connected with what men are willing to receive into their
    • that in November, 1879, beyond the sphere of the sense world, in the
    • super-sensible world, that event took place which may be described as
    • so to permeate them with his power, that they are able to transform
    • their old materialistic intellectual power — which by that time
    • power, into spiritual power of understanding. That is the objective
    • fact; it has taken place. We may say concerning it that since
    • than that in which he formerly stood. But it is required of men that
    • What I mean by this will become quite clear to you through the
    • You are aware that before the Mystery of Golgotha was accomplished
    • consciousness to Jahve, were well aware that they could not reach him
    • art of Eurhythmy. The Jewish priesthood, however, was well aware that
    • that if a man of that time turned to Michael, he could find through
    • Michael the Jahve-power, which it was proper for the humanity of that
    • opposition to him, so that a cry went through the world during our
    • Let us consider what would have become of the Jewish people of the Old
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  • Title: Threefold Order: Part II: Lecture: The Impulse Towards the Threefold Order
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    • with over the decades since that time and have proved to be just as
    • thinking that underlay, and underlies, the impulse towards the
    • knows, that one is talking into a storm. And although many
    • nevertheless is raging. So that one may well be filled with a
    • is from the actual events of the times that we shall seek
    • to-night to refute the notion, that the impulse towards the
    • idealism, a ‘Utopia,’ or that it has in it anything whatever
    • true in these days, that everything personal — which is not
    • therefore perhaps a very good example of what is commonly human
    • close upon his sixtieth year of life. In no way whatever do
    • to the conviction, that in these critical times so much is
    • way into men's heads which is Utopian and ideologic, that, if
    • feeling of personal attraction that I was induced to come
    • twenty or thirty years past in working at what I call Spiritual
    • Science, it was really not any personal attraction that led me
    • What stood so menacingly before my eyes, long years ago, as the
    • terrible problem of our civilisation, was this: that our modern
    • the life, that is, which goes beyond such things as proceed
    • solely from the natural world; that this same spiritual life
    • could therefore ... and this was what stood as the terrible
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  • Title: Practical Course/Teachers: Lecture I: Introduction - Aphoristic remarks on Artistic Activity, Arithmetic, Reading, and Writing
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    • Above all, we shall have to be aware, in our method, that we
    • what, apart from the place of the individual within a quite
    • entity. We must be aware that other practices of our physical
    • as spiritist circles sometimes do, that spirits wrote the human
    • feel that here the most important thing is not the forms of the
    • figures, but the reality that lives in the figure-forms. And
    • of that kind.
    • individual. Imagine that we approach the child in this way
    • what it looked like — this fish that you saw. If I make
    • this for you (see drawing) it looks very like a fish. What you
    • saw as a fish looks something like what you see there on the
    • board. Now just imagine that you are saying the word fish. What
    • ‘fish.’ We now try to show the child that he must only begin
    • to say ‘fish;’ and now picture to yourself that people
    • gradually came to simplify what you see there. In starting to
    • “So you have learned that what you say when you say
    • ‘fish’ begins with f and now you write that as f.
    • this way you learn what the sign was for saying fish in the
    • for that is when writing first arose. Later the process passed
    • into a mere convention, so that to-day we no longer recognize
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  • Title: Practical Course/Teachers: Lecture II: On Language - the Oneness of man with the Universe
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    • have seen, no doubt, from what was discussed yesterday that
    • just think back a little on what I brought to your notice in
    • time, so that the sense-perceptions penetrate, and encounter
    • antipathy from the individual. In such a case you see that you
    • a fine activity of the limbs, so that the sphere of the senses
    • another, so that a meeting between sympathy and antipathy
    • conflict. But you also know that this meeting is expressed in
    • realize clearly that a meeting between sympathy and antipathy
    • only that the breast is much more positive in this activity; in
    • You will easily see from this that speech is really built up on
    • individual confronts the world. With what feelings does
    • “What is the origin of the connections between sounds and
    • the meaning of sounds?” People have not realized that
    • feeling, even if often quite delicately, so that it remains
    • superficially. They imagined that we imitated in speech the
    • the dog and say “bow-wow” — that expresses
    • theory supposes that every object in the world conceals a tone;
    • Another shade of response is that feeling-shade which we
    • the feeling that an external impression is to be warded off,
    • that we have, as it were, to avert our gaze from it, to protect
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  • Title: Practical Course/Teachers: Lecture III: On the Plastically Formative Arts, Music, and Poetry
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    • see, further, that teaching must be managed so as always to
    • take into account that man contains a dead, a dying element,
    • vivifying dead substance, to protect from total expiration that
    • sense, to fertilize it with what vivifying element the will can
    • that of the plastically formative and the musically poetical,
    • with the fact that this duality of the artistic element comes
    • — he showed that what proceeded from the Greek people, or
    • was related to them, that is what grew racially from their
    • formative shaping of the world, whereas all that sprang from
    • therefore, be remembered that the whole harmonious nature
    • imagination what is dying in concepts, do we save
    • the psychic spiritual realm that would result in the same error
    • therefore we must beware of them. But that would be equivalent
    • and not through human abstract organization. Only imagine what
    • plastically formative, animates what is developed in the mere
    • Colour” (Farbenlehre). What is the basis of the
    • The secret is that Goethe always imbues each
    • what the eye sees, but what the soul experiences in red. In the
    • him into the world of colour so that the feeling-shades of the
    • you are painting with blue, that the blue colour itself
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  • Title: Practical Course/Teachers: Lecture IV: The First School-lesson - Manual Skill, Drawing and Painting - the Beginnings of Language-teaching
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    • important in one connection than that of all the other lessons.
    • develop further. The point is that you will not have to act in
    • important to address the children somewhat in this way:
    • you have no idea of all that you are to learn in school, but
    • grown-ups, the big people, and you will have seen that they can
    • do something which you cannot. And you are here so that one day
    • you too will be able to do what the big people can do. Some day
    • you will be able to do what you cannot do yet.” To give
    • reverence, with respect, to what the older generations have
    • already achieved and what he is to achieve, too, through the
    • that he really sees almost a kind of higher being in the people
    • the ideals that are to be realized. Proceed to reflect with the
    • hesitation at the fact that you are, in so doing, looking
    • later. The principle that you should only teach the child what
    • he already understands, what he can already form an opinion on,
    • to-day once boasted that he had educated this person on this
    • is not remarkable that you find a very well-known teacher of a
    • only remains to desire that such a model education might be
    • this that examples are plentiful among present-day
    • point, then, is not that the child should at once form an
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  • Title: Practical Course/Teachers: Lecture V: Writing and Reading - Spelling
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    • so that you are able to make something of it in practice.
    • have seen that we have considered as most important:
    • school; then the transition by which he becomes conscious that
    • that a kind of drawing should be embarked on, and even a kind
    • that this emerging sense can be observed in hearing, too, and
    • that the first elements of the musical experience of beauty and
    • us now suppose that you have pursued such exercises with pencil
    • well-founded teaching that a certain intimacy with drawing
    • should precede the learning to write, so that, in a sense,
    • that the reading of printed characters should only be developed
    • to the reading of print. I assume for this purpose that you
    • again seek the transition to what we have already mentioned as
    • assume, then, that the child has already come to the point at
    • to proceed alphabetically; I am only doing it now so that you
    • have it in encyclopaedic form. Let us see what success we have
    • point: “You know what a bath is” — and here I
    • will say in parenthesis that much depends in teaching on being
    • able to make use of any situation in a rational way, that is,
    • on always having between the lines of the lesson anything that
    • “bath” for what I now intend to do, so that the
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  • Title: Practical Course/Teachers: Lecture VI: On the Rhythm of Life and Rhythmical Repetition in Teaching
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    • far more exactly what the Waldorf School really means than can be
    • quite naturally connect with what we have already so far
    • know that in the sphere of educational theory, as well as other
    • are carried out. Do not imagine that I object to such
    • devices, by external experiments, what should be done with the
    • been particularly interested in what they call the process of
    • rapid comprehension. It is discovered that the most effective
    • reading passage, that is, first to introduce the person
    • numerous tests, the “subject” carries out what is
    • assimilation of a reading passage there should occur what is
    • more in free spiritual activity what has just been worked out
    • that until now has remained uncertain, that is, of all that has
    • incompletely assimilated parts, you then see that a given
    • fact that people talk to-day so much at cross-purposes, for
    • exactly what should be done in education.” But those who
    • know that this is not the way to true education — any
    • What do the experimental psychologists get, when they have
    • if it is inflicted on you — what good do they get out of
    • research” — to use scientific jargon — that
    • the heretical declaration that, in as far as this theory is
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  • Title: Practical Course/Teachers: Lecture VII: The Teaching in the Ninth Year - Natural History - the Animal Kingdom
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    • town schools have abundant resources. That may, indeed, animate
    • ourselves in method so far that we have realized the nature of
    • explain to you, as teachers, what you will have to make clear
    • some it only occurs later, but on an average what I have to
    • here it is of great importance to know that the development to
    • the little that a child can be taught about man should be
    • history. You must know, in the meantime, that in man we have,
    • kingdoms, that the other three natural kingdoms merge in man on
    • the feeling that man is this consummation of all other
    • form: that the head is spherical, that it is slightly flattened
    • that is, that it is a sphere poised on the trunk. It is well to
    • intellect. Then you try to arouse in the child the idea that
    • the limbs, you awaken the idea that they are appended to the
    • trunk and affixed to it. There is much that the child will not
    • that the limbs are “fixed into” the human organism.
    • children that the limbs are affixed to the organism from
    • primitive conception, that our gazing on the world is bound up
    • your nose, you taste with your mouth. Most of what you know
    • “What you taste with your tongue enters your trunk as
    • food; what you hear with your ears goes into your trunk as
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  • Title: Practical Course/Teachers: Lecture VIII: Education After the Twelfth - History - Physics
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    • curriculum. But we must keep clear what are the right and good
    • foundations of a curriculum, so that where it imposes something
    • development, which lies between the ninth and tenth year, that
    • consolidated, so that from this time onwards we can
    • lamb or horse, and the human being. But you will have seen that
    • of man to his surroundings, that attention must be paid to man
    • What we are used, in spiritual science, to call the astral
    • development. It is expressed in the fact that the child, if we
    • what I have explained to you, however much you adapt yourself
    • twelfth year. That is why you will do harm unless you
    • the child begins to feel a yearning to get what he once learnt
    • told the child before, for instance, stories of this or that
    • so that in the remodelled form he realizes the underlying
    • you will notice unmistakably, that the child responds with
    • confine myself chiefly, until his ninth year, to what we have
    • properly and with understanding. For what are you really doing
    • respond. That is, you must have already shown the child the
    • refraction of rays of light. That is very easily explained by
    • arrange the curriculum so that the child is trained from the
    • comprehension of man himself, that is that he learns, along
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  • Title: Practical Course/Teachers: Lecture IX: On the Teaching of Languages
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    • the first week, for finding out what your children can already
    • do. You will have to repeat what they have already done. But
    • you will have to do this economically, so that your boys and
    • will achieve a great deal by simply remembering that for
    • to select carefully what you intend to read in the language in
    • there, of course, who can reproduce the passage very well; that
    • the foreign language what we have discussed. In this way we
    • It is especially necessary that children after the age of
    • I told you that you
    • attention to what is going on outside. You can quite well
    • concerned with older children) to the fact that when he says
    • “Now just think for a moment of what happens, not in the
    • that it is growing green. And only then go on to let the child
    • him economically what his soul should possess. You introduce
    • From this you see that you can always bear in mind — in
    • intended to illustrate this or that rule. Only you must so
    • arrange your teaching that these sentences in one or another
    • written down nor copied into the notebook, but so that they are
    • actually know in advance that the child will forget, and he
    • then the day after, or the day after that, return in the same
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  • Title: Practical Course/Teachers: Lecture X: Arranging the Lesson up to the Fourteenth Year
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    • on the curriculum and the other on what will form the subjects of
    • during the school course? We have learnt that an important
    • concerned with the first stage of school-teaching. What
    • procedure: it is important that you do not first take reading
    • and then tack writing on to it, but that you go from writing to
    • drawing forms with the written letters, so that the child still
    • world. And it is very important indeed that we should not
    • in your soul to understand what I have just said: Transport
    • that the Greek had quite a different kind of memory from ours
    • that an unusually disturbing element is bound to be constantly
    • civilization. But we should be aware that it is a disturbing
    • influence. For what actually is the significance of this
    • means that in our civilized life we are no longer capable of
    • and that we employ the hours of sleep in doing all kinds of
    • keep stored up what we should do better to forget if only left
    • to ourselves. That is, we artificially maintain in a
    • health. That is why our civilization is no longer healthy. But
    • we must be clear in our minds that we have already crossed the
    • That is why it is so infinitely important to link up writing
    • Arithmetic should be begun somewhat later. This can be adjusted
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  • Title: Practical Course/Teachers: Lecture XI: On the Teaching of Geography
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    • told you that the teaching of geography can first be begun at
    • senior schools (age 12-18) — we must see that geography
    • geography. And even if I said that the teaching of mineralogy
    • on the land or look down to it from the air; that is, we show
    • through this stretch of land; that is, we actually draw the
    • child's attention to them like this: “You see that part
    • direct his attention to the fact that part of the district is
    • Then we direct his attention to the fact that there are
    • we tell the child that this is pasture land. In this way we
    • too, we point out to him that mountains contain all kinds of
    • things: coal, ore, etc. And we further point out that the
    • overcomes natural conditions. That is: we begin to open the
    • child's eyes to the fact that man lays out artificial rivers in
    • canals, that he builds railways for himself. Then we show how
    • with this, to extend the study on every side.” That, of
    • by these red lines drawn from west to east, so that you can say
    • clear to him plastically that the river-courses divide the Alps
    • into limestone and gneiss and slate, and that these stand side
    • to the child what grows down in the valley, what grows further
    • up, and what grows at the very top. You approach vegetation
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  • Title: Practical Course/Teachers: Lecture XII: How to Connect School with Practical Life
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    • the fact that the relations of man to his surroundings are far
    • in the sphere of education, and of educational method, that man
    • have learnt that there are three stages of human development
    • realize that particularly in the last of these stages of life
    • think further, in what relation, in view of such ignorance, we
    • realization that they make use of all that is produced in the
    • satisfaction that human nature shows of being itself worried
    • without bothering in the least about that world.
    • craving to know, an insatiable curiosity about everything that
    • geography on the lines already described as in a resume. That
    • demonstration of complicated processes. I think that Herr Molt
    • will agree with me when I say that
    • The individual, that is, would not only retain the knowledge of
    • going about life and in his own vocation, that he once knew
    • these things, that he once went into them. This influences him,
    • consciousness that, even about things which do not fall within
    • things, but it probably happens that he does not retain the
    • feeling that he went into a thing with pleasure and felt
    • himself lucky. On the contrary, he feels: I have forgotten what
    • I learnt about that, and a good thing, too. We should never be
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  • Title: Practical Course/Teachers: Lecture XIII: On Drawing up the Time-table
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    • teaching, that we are gradually nearing the mental insight from
    • on different occasions already that we must agree, with regard
    • to what we accept in our school and how we accept it, to
    • Waldorf School if we know in what relation the ideal time-table
    • happen that our children were required to show in some way, let
    • of external commissioners, what they can do. Now it is not a
    • good thing for the children that they should be able to do just
    • what is demanded to-day by an external commission. And our
    • between seven and twelve is, of course, the fact that they are
    • should show. That is why when, in these days, our youth itself
    • the most appalling abstractness, that is, senility. And
    • youthfully, it craves to be taught on senile principles. That
    • the young orator hurled into its midst: “I declare that
    • fact in evidence, however, was that this half-child was too
    • as little as possible, but prepare our lessons so well that we
    • can tell them everything that we want to teach them. We aim at
    • getting the children to tell again what they have heard us tell
    • excite the imagination profoundly; that is, fairy tales. As
    • what a vowel is, and what a consonant is. If we could follow
    • first year and ask the child what “i” is, what
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  • Title: Practical Course/Teachers: Lecture XIV: Moral Educative Principles and their Transition to Practice
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    • would see that they were comparatively short. A few short
    • suggestion of what is required, but there are all kinds of
    • instructions as to how things should be taught at school. That
    • the form of decrees what was until recently common spiritual
    • quite different understanding from that in which the ordinary
    • That is, it has been incumbent on us to approach this
    • create it for ourselves at every turn, so that we learnt to
    • we have really assimilated into our feelings all that we should
    • that these object lessons should never become trivial, that
    • teaching of precisely what I emphasized at the end of my last
    • vase, you may do more for his understanding of what he finds
    • unspoken, so that the child is induced to continue
    • working with his own soul-force on what he has learnt in the
    • The child simply leaves the school feeling that he has learnt
    • remains fascinated by what the lesson offered him and is less
    • ready to be distracted. That our children to-day are such rough
    • tomboys is simply due to the fact that we go in for far too
    • in their very first years, that they still have very sound
    • animal, just because he is limited to his body, avoids what is
    • fact that man is so much a spiritual being that he can become
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  • Title: Practical Course/Teachers: Concluding Remarks
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    • by reminding you of what I should like you to take to heart:
    • that is, to keep to four principles:
    • “Firstly that the teacher in general and in detail, in
    • that the teacher is a person of initiative, that he must never
    • be slack; but must put his whole being into what he does in
    • school, in his behaviour with the children. That is the first
    • “The second is that as teachers we must take an interest
    • in everything in the world and everything that concerns people
    • smallest matters that concern the individual child. That is the
    • dry, and he must not get sour. To the very contrary is what the
    • “And I know that if you have absorbed properly into your
    • fortnight from the most various angles, what lies apparently
    • so that the human being should be understood, particularly the
    • are at a loss how to introduce this or that point into your
    • lessons, or at what juncture, you will always find inspiration
    • from what has come up for discussion here, if you have
    • teachers. It is in this sense that I have addressed you this
    • last fortnight. The time, of course, has been so short that I
    • it were, a proof of much that we represent in spiritual
    • thought that fills our hearts and minds: that with the
  • Title: Study of Man: Lecture I
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    • makes his relation with the child through what he is, — which
    • has set itself hitherto. Not that we are so vain or proud as to
    • imagine that we, of ourselves, should initiate a new world-wide order
    • know that the epochs of human evolution as they succeed each other
    • realise that, in actual fact, what has to be accomplished in any one
    • spiritual depths as it were, a perception of what has to be done in
    • task at the outset. We must learn to understand that we have to give a
    • amongst other things, materialism has brought it about that men have
    • understand that special tasks are set for mankind to-day, even for the
    • In devoting yourselves to your task do not forget that the whole
    • consider with an open mind that domain of spiritual life which
    • typical of all sermons and preaching of our time that the preacher
    • tries to reach men through their egoism. Take for example that
    • birth. We must consciously face this fact: that man evolves through a
    • long period between death and a new birth and that then, within this
    • receives this other form of existence in that he lets himself be
    • clothed with the physical and etheric body. What he has to receive by
    • And we will not only look to what human existence experiences after
    • be conscious that physical existence here is a continuation of the
    • spiritual, and that we, through education, have to carry on what has
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  • Title: Study of Man: Lecture II
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    • knowledge of the world. Of course it has been widely recognised that
    • and you know that Herbartian pedagogy, for instance, which has
    • be traced to the fact that in the age in which we now are, the age of
    • find that there is no longer any real content in the books on the
    • subject. They will have the feeling that psychologists only play with
    • conception of what mental picture or will is? In psychologies and
    • the whole universe that it is possible to arrive at the idea of the
    • Let us look at what is ordinarily called mental picture. We must
    • picture. Anyone who looks with an open mind at what lives in men as
    • illusion. What would it be for us if it were “being”? We
    • elements of being: to take a somewhat crude example: your eyes, they
    • are elements of being, your nose or your stomach, that is an element
    • of being. It will be clear to you that you live in these elements of
    • something with your mental pictures arises from the fact that they
    • have an image character, that they do not so merge into us that we are
    • error that has been put at the summit of recent philosophy, for in the
    • non sum. That is to say, as far as my knowledge reaches I do
    • one might almost say its activity of being, but that might give too
    • much the impression of being, of existence, and we must realise that
    • but what is in the mirror images is not behind the mirror, it exists
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  • Title: Study of Man: Lecture III
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    • the lower school grades, that education demands a connection in the
    • position which has made his existence seem of less value than that of
    • But I must point out that in future everything in the sphere of
    • recognise that the teacher of the lower grades, both spiritually and
    • as with older — there must be something that one cannot of course
    • essential that the teacher should know if his teaching is to be
    • It is still suffering from the after-effects of that dogmatic Church
    • knowledge: the insight that man is divided into body, soul and spirit.
    • that they speak only of the twofold nature of man. You will hear it
    • said that man consists of matter and soul, or of body and spirit,
    • It is for this fundamental reason that nearly everything that is put
    • This is chiefly due to that error, which reached its full magnitude
    • science. You know that the good people of Heilbronn have erected a
    • asylum during his life: Julius Robert Mayer. And you know that
    • extremely proud, is associated with what is called the law of the
    • This law states that the sum of all energies or forces present in the
    • universe is constant, only that these forces undergo certain changes,
    • of such an abstract law as that of the conservation of energy.
    • civilisation, what is this law of the conservation of energy or force?
    • soon as people think that forces can never be created afresh, it
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  • Title: Study of Man: Lecture IV
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    • new educational impulse, that special attention must be paid, in
    • and will are left more and more to what is called chance, because
    • until the nature of the will is really known that it is possible to
    • feelings. We can ask the question: what is a feeling in reality? A
    • feeling is very closely related to will. I may even say that will is
    • that is feeling: feeling is like blunted will. On this account the
    • Now you will know from what I have already developed that nothing that
    • We know that when we observe man in his totality, we consider him as
    • as to what it is that exists in embryo for a far distant future of
    • First there is, in embryonic form, what we call the Spirit-Self. We
    • into the spiritual. You know that the whole oriental consciousness, in
    • Manas, and that Manas is always spoken of in the
    • that this clear consciousness exists; for amongst the people, at least
    • that part of man which remains over after death was called the
    • Manes: people said that after death there remains over, the
    • say that the people have a clear consciousness of this, for the people
    • gate of death, so that he then exists in a certain way in the plural,
    • this very clearly because they know that after death man perceives
    • A second higher principle of man is that which we call Life-Spirit. In
    • Now you know that the physical body as we have it belongs also to the
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  • Title: Study of Man: Lecture V
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    • You will have noticed that in treating of the human being up to now I
    • blood. If you think this over you will also want to know what can be
    • said with regard to the third soul power, that is, the activity of
    • Now there is one thing that we must be clear about, and this I have
    • Consider the will on the one hand. You will realise that you cannot
    • bring your will to bear on anything that you do not represent to
    • yourself as mental picture, that you do not permeate with the activity
    • concentrate on your willing, you will find that in every act of will
    • of your own self will show you that in thinking you always let your
    • Thus actually we can only say that will activity is chiefly will
    • human eye. If we look at it in its totality we shall see that the
    • made up of sympathy, also pours its activity into the eye, that is,
    • by this means that the feeling of antipathy in sense-perception is
    • It is brought about by the fact that sympathy and antipathy balance
    • one another, and by the fact also that we are quite unconscious of
    • physiological-didactic part of it, you will see that it is because
    • Goethe goes more deeply into the activity of sight that there
    • sympathy and antipathy which arise in that activity. Thus in the sense
    • animal that it has much more blood activity in its eye than the human
    • “fan.” From this you can deduce that the animal sends much
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  • Title: Study of Man: Lecture VI
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    • his ordinary life. And you will have felt that in taking sympathy and
    • for we know, from what spiritual science has told us, that the
    • of the spiritual and also of the soul. Therefore to what we have
    • concepts): when you have knowledge through thought you must feel that
    • we call cognition, were there within all that your ego does; and again
    • what your ego does is there within the activity of cognition. You are
    • moment that you had the feeling that while you were forming a judgment
    • something happened to your ego somewhere in the subconscious and that
    • “That man is a good man,” thus forming a judgment. You must
    • be conscious that what you need in order to form this judgment —
    • permeated by the light of consciousness. If you had to assume that
    • cognition: in some part of the judgment you would be unconscious. That
    • is the essential thing about thinking cognition, that you are present
    • That is not the case in willing. You know that when you perform the
    • nothing of what takes place in your muscles whilst one leg moves
    • forward after the other; nothing of what takes place in the mechanism
    • and organism of your body. Just think of what you would have to learn
    • have never reckoned out how much you use up of what your food brings
    • to you. You know quite well that all this happens unconsciously in
    • when we look at the nature of willing in our own organism. What we
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  • Title: Study of Man: Lecture VII
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    • Your task is to gain an insight into what the human being really is.
    • the soul and then from that of the spirit. To-day we will continue
    • ourselves somewhat further and observe with soul and spirit, as we can
    • clearly before you. Only you must take into account that in this
    • is that people get feeble-minded in old age, and, with true
    • consistency, the materialists argue that even such a great man as Kant
    • and the fact are quite right. Only they do not prove what they set out
    • receiving all that came out of his wisdom, and thereby it could become
    • incapable of receiving what the spirit was giving it. The body was no
    • plane Kant could no longer come to a consciousness of what lived in
    • argument, then, we must be quite clear that in old age men become wise
    • and spiritual and that they come near to the Spirits. Therefore in the
    • in his youth, is always saying that it is getting too much of a strain
    • for him!” So you see one may find isolated examples only of what
    • within the freedom of man, even in education. The fact that many
    • people are very soulless in middle life does not prove that middle age
    • on the one hand a body that shows its bodily side predominantly, in
    • the child, and on the other hand you have a body that as it were
    • withdraws its bodily side in old age, a body that to a certain degree
    • that willing and feeling have grown together in the child. When the
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  • Title: Study of Man: Lecture VIII
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    • We saw yesterday that we can only understand memory, the power of
    • open to outer observation. You will see from this that it must be our
    • You may say that sleeping and waking are actually even more obscure
    • anyone who can observe carefully what man loses in disturbed sleep,
    • sleep, you can see that this is the case. Let us suppose that during
    • one night you did not sleep well. I am supposing that your lack of
    • night in working; then matters are different. But let us suppose that
    • short by something more outside your soul. Then you would see that
    • this or that; but they allow the thoughts, the mental pictures, which
    • picture comes, sometimes that; but their own will has no special say
    • our control, if we know that in remembering and forgetting, conditions
    • remembering come about? It comes about in this way, that the will, in
    • so what is effected through the process of remembering comes from the
    • impossible to demand that this sleeping part, the sleeping will,
    • memory. What then can we do? Naturally we cannot demand that a person
    • whole man in such a way that he will develop habits in soul, body and
    • We will suppose that through our special treatment of the subject we
    • that the interest we arouse for the animal world becomes greater and
    • affect the child's will; so that, when mental pictures of animals and
    • his memory. In other words, you must understand how everything that
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  • Title: Study of Man: Lecture IX
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    • We must be clear that a spiritual conception of man makes it necessary
    • know that, primarily, our life spiritually takes its course in waking,
    • dreaming and sleeping; and that all the different manifestations of
    • through the soul to the body, so that we have the whole human being
    • education is that which includes the first two decades; and this time,
    • child who wants to take on authority what he has to know, to feel and
    • remember that at this age they long for the sway of authority from the
    • Now what we have to do is to survey the whole life activity of the
    • death gradually to permeate it with logic, with all that enables him
    • to think logically. But what you yourselves, as teachers, have to know
    • Our exercise of logic, that is, of thinking-cognition, is an activity
    • what is called conclusions. In ordinary life thinking is expressed in
    • speech. If you examine the structure of speech you will find that in
    • uttering conclusions nor could he understand what another person said
    • logic takes no account of the fact that we form conclusions every time
    • we look at any one single thing. Suppose that you go to a menagerie
    • and see a lion. What do you do first of all when you perceive the
    • lion? First you bring what you see in the lion to your consciousness;
    • menagerie, in your ordinary life, you learned that beings that have
    • the lion is doing just what you have learned that animals do. You
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  • Title: Study of Man: Lecture X
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    • point of view of the body with that of the spirit and of the soul so
    • that we may get a complete survey of man, and may be able to pass on
    • First we will recall — what must have struck us from various
    • aspects — that the human being has different forms in the three
    • members of his nature. We have pointed out that the head is
    • essentially round; that the true nature of the bodily head is given in
    • realising clearly that in this moon form a part of a sphere, a
    • fragment of a sphere is contained. We must consequently, allow that
    • From this it is perhaps apparent that in ancient times, when men had a
    • understand that the head form of man is a comparatively complete,
    • self-enclosed thing. The head form reveals, physically, that it is a
    • thing enclosed in itself. It is, so to speak, just what it
    • appears. The head form is the one that conceals least of itself.
    • important for a knowledge of man's nature to realise that a large part
    • of the breast portion is invisible. We can say that the breast portion
    • of man shows its bodily nature in one direction, that is, towards the
    • back, soul towards the front. Thus it is only in that we have our head
    • resting on our shoulders that we carry about a real body. We consist
    • man? We can only understand this third member when we realise that
    • an inner part consisting of the radii of a sphere that remains over;
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  • Title: Study of Man: Lecture XI
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    • you will readily be able to fit into it all that you need to know of
    • You have realised that man is a threefold being, head-man, trunk man
    • that the head is mainly body; the chest is body and soul; and the limb
    • description of the head to say that it is principally body. In actual
    • may equally well say that the head is also soul and spirit, but in a
    • different manner from that of chest and limbs. Even at birth the head
    • is principally body. That is to say the soul and spirit of the head
    • evolve in the embryo) is a manifestation of what is essentially human,
    • of the human soul and spirit. What relation has the bodily head to the
    • and a spirit that is still asleep. Now we must see how we can bring
    • is that man is an imitative being. He imitates everything that he sees
    • going on around him. He is able to do this owing to the fact that his
    • indication that the head development has reached its final stage. Even
    • What is it that is thus brought to an end? It is the moulding of the
    • that gives him form. When we see the second teeth appear we can say
    • that the first stage in man's intercourse with the world has come to
    • child in his early years, we see clearly that the chest organs, as
    • into one another. Moreover it is here that the child is first fully
    • chest man. For after that it is the task of the limb man and chest man
    • that the child brings something of great consequence to meet you. He
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  • Title: Study of Man: Lecture XII
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    • sense-world that surrounds it and maintains it, for there is a
    • When we regard the human being as physical body, what we first
    • Let us begin with that part of the human being which at first appears
    • organisation shows the longest earthly evolution behind it, so that it
    • ourselves what really happens through the interplay between the human
    • question: what does the head really do in carrying out its work in
    • continually forming, shaping. Our life really consists in this, that
    • to accept the view that your head is constantly trying, in secret, to
    • make something different out of you from what you are. There are times
    • when the head would like to shape you so that you would look like a
    • wolf; at other times it would like to shape you so that you would look
    • like a lamb. Then again, so that you would look like a serpent; it
    • animal kingdom you can say to yourself: that am I; but when the head
    • through the head system. But it is such that he is continually carried
    • beyond the animal world in the creation of his body. What, then,
    • really remains in you? You can look at a human being. Imagine that you
    • being, and are being dissolved. What would happen if there were a
    • photographic plates? What should we see on these plates? We should
    • indeed a super-sensible correlate to that which does not come to
    • merely the lazy-bones on your shoulders, it is that which would really
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  • Title: Study of Man: Lecture XIII
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    • outside world as twofold, for we have found that the constitution of
    • the limb man is in complete contrast to that of the head man. We must
    • accustom ourselves to the difficult thought that the only way to
    • that your inner being is striving from within outwards towards your
    • forehead from within, only in the reverse direction. So that when you
    • your sole, or through your palm, what streams towards your forehead
    • And what is man in respect to this soul and spirit? Imagine a flowing
    • stream of water stopped by a dam, so that it is checked and floods
    • — what is it from the point of view of the external bodily
    • produces. From this you will see that the limbs of man which reach out
    • the limbs than anywhere else in man. The only thing that brings a
    • material element into the limbs is that part of the metabolic process
    • And the task of the body is to develop in itself what is potentially
    • system is then in the fortunate position — fortunate, that is,
    • for itself — that an insufficient quantity of it is consumed by
    • the limbs. It uses what is left over to produce surplus substantiality
    • in man. This surplus substantiality then permeates what is native to
    • man from his birth, that is, the bodily nature proper to him as a
    • being born of spirit and soul. It permeates what he ought to have with
    • soul; with the result that the path of this spirit and soul process to
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  • Title: Study of Man: Lecture XIV
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    • aspects. We can clearly distinguish between all that belongs to the
    • system of the head — the head formation of man, and what belongs
    • we distinguish from what belongs to the limb formation. At the same
    • time we must recognise that the limb formation is much more
    • complicated than is usually imagined: because what is present in the
    • being; hence we have to distinguish between what is built up from
    • within outwards and what is pushed into the human body, so to speak,
    • In the head we have the real head; but we have also the trunk, that is
    • all that belongs to the nose; and we have the limb part, which is
    • continued into the bodily cavity, namely, all that comprises the
    • stunted that the relation between the nose and the lung nature is no
    • And it is the mouth, and all that belongs with it, that is
    • all that is a continuation of the limb-forces into man; the mouth,
    • Now when in contrast to this, we consider the limb man we find that
    • What encloses your mouth below and above is but a stunted form of your
    • jaw-bone, I have to ask: “To what are these jaw bones directed?
    • femur, is attached to your body. So that if you think of this as the
    • also; so that you can imagine a remarkable tendency of this invisible
    • head that opens its jaws in the direction of your chest and your
    • What then does this invisible head do? It is constantly devouring you.
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  • Title: Anthroposophy Science: Lecture I
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    • states that are necessary to scientifically examine the realms
    • The spiritual science that underlies this
    • demands of our time. It deals with all that is necessary and
    • however, that spiritual science must fight, if one takes into
    • consideration the many prejudices that exist at present.
    • certain reactionary forces that remain and can be observed in
    • scientific manner the significance of what we understand here
    • that in observation, as well as in experimentation,
    • acknowledge the necessity that a spiritual science must come
    • oppose all that is brought forward by modern science that is
    • suspect, and it will answer questions that often go
    • ask a very simple question for you to see that this feeling
    • certain subjects leads quickly to uncertainty. What would we
    • the human soul if we have to struggle to understand what
    • come to recognize that in this field it is not possible to
    • first questions that must occupy us is this: What is the
    • question that we will be led to the justification for
    • spiritual-scientific investigation. I have also said that the
    • saying this, I must emphasize that spiritual science has
    • to is this: What draws the scientists in these fields to
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  • Title: Anthroposophy Science: Lecture II
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    • states that are necessary to scientifically examine the realms
    • lecture that we can observe a transition from the ordinary
    • and that this is the beginning of a path of knowledge. This
    • that it is not possible to rise in a methodical way from a
    • science that is free of mathematics to one that includes it.
    • that one cannot reach a
    • we will see how what is contained independently in these
    • to look at what I have named in
    • as the nerve-sense man: The member of the human organism that
    • to what we call the rhythmic system in the human organism,
    • The mistaken idea that the life of feeling, as part of the
    • originates from the fact that what we experience as feeling
    • expression of this is that the rhythmic system is connected
    • that our life of feeling is always accompanied by a mental
    • picture of some kind is related organically to the fact that
    • can give the appearance that the life of feeling is directly
    • that if one studies what occurs
    • that when we complete a movement in space, this is a
    • seen as expressed by the physical transformations that occur
    • pictures. So we can say, to start with, that our soul life
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  • Title: Anthroposophy Science: Lecture III
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    • states that are necessary to scientifically examine the realms
    • what the origin is, in the human being, of the mental images
    • is often heard that spiritual-scientific considerations
    • question that I would like to answer in the affirmative. The
    • essential element is an openness to what spiritual science
    • really stand, is this: that the natural world around us, just
    • would be the first to emphasize that the outer sense world is
    • become clear that real investigation in the field of
    • develop an understanding of what this imaginative level of
    • We can see that what takes place in the soul in the
    • the outer world. Please take what I am saying quite
    • phenomena. For the moment I wish only to indicate what is
    • sense content. What we bring to inner clarity in this domain,
    • that lives entirely within the creative activity of the soul.
    • What is experienced is the continuity of the activity and the
    • call it that — which takes place entirely within the
    • science being applied to the outer world. What had been a
    • applied to our outer sense world. This should indicate that
    • can say: what we experience mathematically has as such no
    • content, it has none of the content that we observe in our
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  • Title: Anthroposophy Science: Lecture IV
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    • states that are necessary to scientifically examine the realms
    • logic of the mind. I emphasized especially that this
    • imaginative picturing that lives in the soul — as I
    • rest of what I said will also be clear: how we apply the
    • know what takes place in those "gulfs" — as I called them
    • human organism. The fact is that with the development of such
    • the senses — of what is mainly the head
    • formation, we do not find that this mathematical form of
    • plant world in such a way that the individual plant appears
    • first time we have a clear picture of what the plant nature
    • whole, something that belongs together with the rest. The
    • that what is before us is not a complete whole, but just part
    • of a whole, and that this part can only exist by virtue of
    • a concept that is completely unlike that of the physicist,
    • mineralogist, or geologist: we see that the forces in the
    • of organic being for us — an organic being that has
    • here — what we value is direct perception. For this
    • reason it must always be emphasized that in order to speak of
    • something else that one acquires in this process, and I wish
    • whole, or something similar. Now it could happen that in the
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  • Title: Anthroposophy Science: Lecture V
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    • states that are necessary to scientifically examine the realms
    • gain access to new realms of experience — realms that
    • means of it we can understand what takes place in the activity of
    • through a mathematical approach. Further, I pointed out that
    • which we can begin to understand what I have called the human
    • When one tries to gain a real understanding of what is
    • — if one is honest — that the processes taking
    • find that they can be comprehended through what I have called
    • imaginative cognition. Everything that has to do with the
    • Even external natural science has noticed that it is not
    • You will find, if you study what individual scientists have
    • to say in this regard, that the facts themselves — in
    • I always found that what they offered to explain the senses
    • them that their customary descriptions, particularly in the
    • that does not fit when one tries to apply them unchanged to
    • any other sense. We can understand this when we remember that
    • see that each separate sense is built into the human being
    • bridge that is thrown across from what I have called
    • clairvoyant research to what is given by empirical
    • can be said that a person endowed with healthy human
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  • Title: Anthroposophy Science: Lecture VI
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    • states that are necessary to scientifically examine the realms
    • what is important in the context I have chosen for the
    • present lecture. I have indicated that what I call
    • another level. The importance of the memory process is that
    • it retains in picture form what the human being encounters in
    • memory process, and then we must distill out what can be
    • One of the peculiarities of memory is that it tends to alter
    • to a certain degree what has been experienced. Perhaps it is
    • quite familiar with the fact that at times you can despair
    • telling what has become of your experience by its passing
    • so that they faithfully render our experience. We can
    • distinguish what happens with memory. On the one hand there
    • is an activity of fantasy, quite justified, that goes on in
    • tendency and the falsifying tendency, and that we must be
    • psychologically, we can recognize what is alive in the memory
    • these forces, something can take form that is no longer just
    • teachings that are in fact essentially falsified memory
    • images; and yet we can profit from studying 'such images that
    • have taken the form of earnest mystical experience. What
    • concerns us at this moment, however, is what I have already
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  • Title: Anthroposophy Science: Lecture VII
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    • states that are necessary to scientifically examine the realms
    • short that I have only been able to deal with our theme in a
    • to present a few ideas that lie, one might say, at the
    • entrance of an anthroposophical spiritual science. From what
    • has been presented, you will surely feel that everything we
    • of various ways of knowing that through inner soul work can
    • that I described yesterday as an inner crossing in the
    • this experience that we have in inspired-imaginative
    • in ordinary life — that is, intuition. In ordinary life
    • intuition refers to a kind of knowing that is not sharply
    • dimly experienced knowledge is not what the spiritual
    • condition of the soul that is just as suffused with clarity
    • is reached through a continuation of what I have called
    • must be continued in such a way that one really forgets
    • precise and systematic way, then arises what the spiritual
    • avoid possible misunderstanding. I can easily imagine that
    • someone might raise a certain objection to what I described
    • that the conscientious spiritual investigator is the first to
    • aware from what possible angle objections may come, and how
    • objection about what I said yesterday concerning the
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  • Title: Anthroposophy Science: Lecture VIII
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    • states that are necessary to scientifically examine the realms
    • which were intended to fill out what the lectures only
    • sketched as a framework. In spite of the fact that all the
    • building — that light which we believe is present in
    • our anthroposophical spiritual science. Please consider what
    • various subjects that are just at their beginning; a richer
    • of what we might hope to give in such courses on similar
    • sketchily, that a genuine scientific attitude prevails in the
    • that plays directly into the living conditions of the modern
    • necessary that the scientific spirit of our day shall give
    • rise to ideas that can bring strength and healing into our
    • spirit that calls the human being into an existence estranged
    • from life. We need a scientific spirit that will give us real
    • sense the need for real solutions — solutions that can
    • It is out of this recognition that our anthroposophical
    • wish is that out of a genuine scientific attitude these
    • of course be seen in the factual content of what is
    • physical or super-sensible, shows that he himself is not
    • toward the scientific spirit that rules in the recognized
    • we proceed. Let it be shown in any instance that we have
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  • Title: Dear Children: Lecture I: Address at the Christmas Assembly
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    • “What are my dear Waldorf children and their teachers doing
    • And you see, you answered me warmly, just like that. And then I said
    • to you, “That is an especially nice Christmas gift for me!”
    • divine spirit that watches over your souls from the time you go to
    • schoolhouse. And I believe that many of you, maybe even all of you,
    • look forward to everything that will be here for you in this
    • you often, and in my thoughts I wondered, “What are my dear
    • love and are working very hard so that something good will come of
    • good and beautiful things that will make good and capable people out of you.
    • the holy Christ Child. It was beautiful and grand that you could speak about
    • the Christ with such love, and that you could listen with such love.
    • that they can teach you to grow up to be good and capable people?
    • beings on earth that are not like human beings — for example,
    • the animals around us — and we might often think that we should
    • hard and pay attention as children, and if we have teachers that are
    • as good and capable as yours, then what makes us fit for life will
    • sometimes think that there are things that are more fun than
    • learning. But that is not really true; there is no greater joy than
    • learning. You see, when you enjoy something that lets you be
    • enjoy what you can learn, when you are flying on the wings of hard
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  • Title: Dear Children: Lecture II: Address at a Monthly Assembly
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    • [Rudolf Steiner had suggested that the students
    • day off from school that was the custom in
    • event and the classes were to show each other what they had been working
    • Then I can be with you again for a little while and see what you are doing.
    • “Now I am going to the school that was founded for our dear
    • children” — that is, for you who are here because you
    • but what I did see gave me great pleasure. I saw how patiently and
    • eighth grade students. They were hearing about what human history
    • an ongoing progress, that is driven by the spirit: Something that
    • pleased when I see how what our friend Herr Molt
    • fall was approaching. At that time we tried to think about what
    • we would experience here and what we wanted to foster — love
    • from everything. And now, while you have been enjoying what your
    • experiencing what comes up out of the earth, what the spring draws
    • what we hear when we go out into the woods. We hear the
    • express something that comes from inside of you. We can hear
    • the birds singing out in the woods, and we can also hear what you
    • we hear the little birds singing. But we know that something else is
    • present when we hear what you perform for us. This is something that
    • we call the human soul. It is your human souls that speak to us and
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  • Title: Dear Children: Lecture III: Address at the Assembly at the End of the First School Year
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    • Today, now that we are at the end of
    • school. What does it mean that our dear friend
    • for you, my dear children, and for humankind? What does it mean that you
    • come here every morning in order to learn something good? What does it mean,
    • above all, that there are people who are taking great pains to guide
    • you into life so that you will grow up to be good and capable
    • You know, my dear children, that I
    • always asked you a question, a question that comes straight from my
    • that you are not going to see your teachers, learn to be grateful to
    • them.” In the same way that you have learned, tried hard to
    • that you are grateful to your teachers, so that when you ask
    • happen that as Waldorf School students you say, “Hey, school is
    • We're glad that we can be lazy.” You know that is not what we
    • things along with some that are sad and painful, but what would human
    • everything that divine spirituality has put into the world,
    • everything that is so great and beautiful and
    • that it's vacation we can be lazy;” you should think,
    • “All of what we received from our dear teachers, everything
    • that humankind has learned so that individuals can know it — we
    • received all this, and now we need a little rest, so that when we
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  • Title: Awakening to Community: Lecture I
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • Anthroposophical Society, and what an appalling loss it is! One need
    • only weigh what the Goetheanum has meant to the Society to form some
    • idea of the enormity of that loss and of the load of grief brought
    • then the Society began to feel that it needed a central building of
    • its own. Perhaps members here will appreciate especially keenly what
    • the Society as a whole has lost in the building that became its home,
    • Stuttgart members therefore know from experience what it means to
    • means to that end that is available to the Movement. But additional
    • striven for in it. While it is true that people who lack a sense for
    • what anthroposophy has to offer through the medium of words will also
    • Goetheanum at Dornach, it is nevertheless true that people of our
    • to rouse themselves to inner activity through what they hear. The
    • positive that anthroposophy is not tainted with sectarianism, but
    • rather addresses itself to the great task of the age: that of taking
    • But that became impossible for people of goodwill as they looked at
    • to purest art. People had to see that anthroposophy fosters something
    • of wide human appeal, not something strange and different, that it is
    • trying to fructify the present in a way that has universal human
    • means of expressing what the true nature of the Anthroposophical
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  • Title: Awakening to Community: Lecture II
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • view of life and perhaps on that account prove worthwhile to this or
    • that listener.
    • independently of anything I said, to the effect that every member
    • ourselves with the fact that when a challenge of this kind is
    • presented one has to consider the whole context of what is under
    • Renewal. The comment was made that members should make their own
    • profoundly at odds with the state of mind that comes from a real
    • with a different attitude of soul. Anthroposophy requires that
    • test the great majority of my lectures in this respect will find that
    • I keep strictly to what I have just expressed, and that it lies in
    • things in such a way that hearers are left wholly free to form their
    • on subjects such as that treated in the lecture of December 30, 1922,
    • you will find their chief content to be simply facts, that they
    • the senses, or of history, and that their presentation is such that
    • results are such as to remove any justification for saying that
    • people were told what to think. For one person will draw one
    • deliberately expose myself to the danger that a series of facts I am
    • matter will find that the only time I express a judgment is when
    • case. A world view such as that based on anthroposophy must always be
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  • Title: Awakening to Community: Lecture III
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • deliberations that have been going on here with reorganization of the
    • today's lecture in a way that may help my hearers form independent
    • somewhat more briefly and aphoristically than I usually do when
    • references being made these days to the great change that came over
    • just what the nature of this change was, it might be put as follows.
    • it must be pointed out that by reducing the earth to a mere grain of
    • apply. Research that goes beyond this and devotes itself to a study
    • Man loses the possibility of seeing what he calls his soul and spirit
    • as in any way connected with what rays down to us from the starry
    • fact that the whole universe is suffused with soul and spirit, that human
    • that I am going to describe without reservation.
    • they emphasize that what they are proclaiming is a doctrine based not
    • on their own experience but on that of a spiritual investigator. This
    • realized that the findings of spiritual research recognized by
    • suited to various ways of investigation, but that once they are
    • attitudes required for anthroposophical presentations that are not
    • recall my description in its pages of a special kind of thinking that
    • is different from that generally recognized as thinking today. When
    • concept of it is one that pictures the thinking human spirit as
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  • Title: Awakening to Community: Lecture IV
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • But I hope to be able, at the delegates' meeting that will soon be
    • make a few comments complementing what I said a week ago about the
    • bring out those aspects of the three phases that all three share in
    • that what I am about to say could serve many a listener as a means to
    • presently developing that the times themselves demand the deepening
    • of knowledge, the ethical practice, the inner religious life that
    • of those elements that are so needed under the conditions that
    • own destiny in what I am about to describe.
    • will certainly discover that by far the greater number of those who
    • called its better days, something was taking place that almost
    • to feel what millions and millions of others will be feeling keenly
    • indeed in a not too distant future, that older forms have come down
    • justified but the product of historical necessity, but that they no
    • longer provide what modern man's inner life requires and the dignity
    • honest seeking will find, if he practices self-observation, that this
    • just any other present day group of human beings is something that
    • they are honest. But we must admit, too, that the very clarity
    • consider something else. What I have been describing thus far might
    • that his will impulses simply coincide with those of all the rest of
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  • Title: Awakening to Community: Lecture VI
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • out of which I shall be addressing you today is not the same as that
    • that prevailed on earlier occasions when I was privileged to speak
    • here. Since New Year's Eve 1922, that mood is conditioned by the
    • that picture inevitably causes anyone who loved the Goetheanum
    • because of its connection with anthroposophy are such that no words
    • be some justification for feeling that a movement as intent on
    • loss of a material expression of its being. But that does not apply
    • building for our work. During its erection, a process that went on
    • for almost ten years, I often had occasion to explain that a
    • structure that might suitably have housed some other spiritual or
    • home in some conventional style or other. The point here was that
    • anthroposophy is built on a spiritual foundation that is not
    • had to be carried out in artistic harmony with that outlook. For
    • architectural and sculptural form, every choice of color, what was
    • anthroposophical life, anthroposophical intention. That was all
    • was even possible to have the feeling that the movements of the
    • chimed in with what one was saying. That was our goal there. It was,
    • sensed. That is why those who worked on the Goetheanum at Dornach
    • have the sensation that the very feelings they put into their efforts
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  • Title: Awakening to Community: Lecture VII
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • taken, however, and the things that have been happening in the past
    • shall be dealing with here. Yesterday I spoke from that angle about
    • continue and to add something on the subject of the contribution that
    • some of the differences that distinguish the Anthroposophical Society
    • from every other. But for the moment I want to point out that there
    • have been a great many societies that have based their existence on
    • from a really serious and significant level down to that of
    • That is, that a certain moral atmosphere is always created —
    • could describe this atmosphere as being that of a real, genuine
    • Now the thing that
    • people familiar with the history of such societies know is that these
    • What I am presenting in these two lectures is also part of the system
    • experience a certain world of pictures that they take to be real
    • while they are sleeping. We know that these people are isolated from
    • not sharing common experiences. No means exist of conveying what they
    • are experiencing. We know further that a person can go from this
    • state of consciousness to that of everyday awareness, can be awakened
    • what happens when these two states of consciousness get mixed up
    • dream world and in the world of reality. But let us assume that, due
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  • Title: Fruits/Anthroposophy: Lecture 1 (Summary): Effects of Modern Agnosticism
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    • Congress at Stuttgart, Rudolf Steiner explained what effect the agnosticism
    • result of natural science agnosticism taught that humanity was only
    • able to spin round the world a web of ‘causality’. What
    • lies at the back, what is unknown, what cannot be reached by our senses — all
    • allowed what is instinctive to become master. Thus do we find today
    • that thinking is lax, feeling is dulled, and willing is made void through
    • disbelief; and, as a result, what is animal in man rises to the surface.
    • streams like that of the Catholic Church, or else in some oriental direction.
    • within what they practise. Modern systems of labour consist in ruling
    • observes that the life of expression is not sufficiently active and
    • does not carry on with enthusiasm what is required. People would rather
    • teachers try to place things before children in such a way that they
    • need not be altered when the children grow up. But what is presented
    • to children should be so given that it develops with the child during
    • It is in these facts that
  • Title: Fruits/Anthroposophy: Lecture 2 (Summary): Perception and Thinking
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    • the period that this searching led to an individual grasp of life, during
    • questions: Does science give to men what their souls require? and What
    • is it that the souls of men require? Already, in 1885, Rudolf Steiner
    • seeking and a scientific craving that nobody satisfies.
    • answered we will consider the realm of knowledge in detail. What happens
    • was the conviction that one could arrive at the purest thinking quite
    • view one is led to quite imaginary conceptions, such as that of the
    • that the outer world does not hold the entire contents of reality, allowing
    • itself to be reproduced as conceptions, but that man through his sensory
    • bring into this outer world of reality what only comes forth from his
    • inner nature that man is born into the world.
    • of thinking that we can reach reality. And for a true meaning of Anthroposophy
  • Title: Fruits/Anthroposophy: Lecture 3 (Summary): The Tragedy of F. Nietzsche
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    • from what you perceive to what is not perceptible, and this can never
    • upon what stands before our I-consciousness, and at the same time develop
    • world. Thinking itself must bring about the state of freedom, in that it
    • but that it fills itself with the contents of the human soul. The methods
    • search into what is supersensible.
    • come to an understanding of what the impulse for freedom springs from,
    • conceptions of natural science. He felt that the world could give mankind
    • What weighed on Nietzsche's soul penetrated his whole manhood. Feeling and
    • but our age demands that men live as social beings. Nietzsche lacked
    • this is what Rudolf Steiner has done in his book
  • Title: Fruits/Anthroposophy: Lecture 4 (Summary): The Relationship between Goethe and Hegel
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    • At the same time that the
    • saw that here was a sure ground from whence the investigator can penetrate
    • lines. But what is to be understood by monism? How can nature and spirit
    • answer. He shows that nature must be understood poetically, for art
    • of the plant world that Goethe was especially great. One can understand
    • why this was so if one notes that Goethe, in a certain sense, was on
    • What is plastic in plant
    • that one can regard the plant world. This comes to expression in the
    • fact that we are repelled by plastic reproductions of plants, which
    • a work of art in Nature, so that one is not able to transcend its natural
    • instinct for what is plastic and this is the world of plants. In inorganic
    • saw the plant as a unity. He saw this unity as that which Anthroposophy
    • he meant that whoever during many years had watched the lower animals
    • interesting to notice that Haeckel also, in a dilettante way, was
    • for what the animal world conjures to the surface as colour. He has
    • He lived with colour as Goethe lived with form. What belongs to animals
    • has a far more intimate connection with colour than what is expressed in
    • form in the plant world. The colour of flowers belongs to what is outer,
    • to sun and air, but with animals colour is bound up with what is of the
    • that other fount. Agnostic methods of thinking must be put aside in
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  • Title: Fruits/Anthroposophy: Lecture 5: From Sense Perception to Spirit Imaging
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    • soul activity, activities that permit insights to be gained into worlds
    • that, while they are in evidence in the realm of the senses, nevertheless
    • inner soul activities are alive in what I have referred to in my written
    • that is arrived at by abandoning the insights to be gained by clear,
    • however, bring such images to expression in concepts that are as lucid
    • the spiritual exercises that are necessary to develop soul forces that
    • by giving you a brief picture of the imaginative perception that can
    • thinking. On the other hand, neither should it be thought that such
    • that is not accessible to the physical senses, though nevertheless entirely
    • point of view. Taking the negative approach, it is possible to say what
    • are unhealthy soul experiences. What are the characteristic features
    • of visionary, hallucinatory activity, the features that matter to man?
    • that is real to our senses with healthy commonsense and perception,
    • we do so in what may be called a clear awareness of our own egoity.
    • a healthy regard for our position in that outside world, we need to
    • If we are overwhelmed by the content of consciousness, of Self, so that
    • able to consider these issues without prejudice will know that in the
    • of our own egoity, and he will know that visionary, hallucinatory activity
    • for revelations from a world that ranks higher than the world of the
    • reducing to the level of subjectivity what in sensory perception definitely
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  • Title: Fruits/Anthroposophy: Lecture 6: From Imaginative Knowledge to Inspirational Knowledge
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    • You will have realized, from what has gone before,
    • that imaginative perception shows some similarity to the way memory
    • The idea seems to be that we have thoughts about what we perceive with
    • up again from that subconscious when suitable efforts are made are taking
    • is right. It is of course exactly what the lazy thinker wants: to imagine
    • Even a very superficial look at what the human soul experiences will
    • show that this certainly is not the case.
    • leading to the evolution of an idea if we reflect on this. But that
    • is not really the point. It is true that when a remembered idea comes
    • up we have no immediate awareness of what it is inside us that stimulates
    • this idea. Yet, as I have just indicated, the point is not that we know
    • about sensory perception, but that from one side or another — now
    • to use the words properly, that in either case it is something objective
    • that drives us to form an idea. Pursuing the process of sensory perception
    • that we go through certain motions when we want to make sure we remember
    • something, that is, when it matters to us that something we have experienced
    • to help us memorize things when it was important to memorize them. Whatever
    • brings about memory therefore clearly goes beyond what is needed merely
    • to form an idea. If we consider memory as such, we shall find that the
    • physical condition we are in, and that our organism as a whole is involved
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  • Title: Fruits/Anthroposophy: Lecture 7: The Gulf Between a Causal Explanation of Nature and the Moral World Order
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    • life, a question that casts its shadow on the whole of cultural life, is
    • one that really everybody is aware of today in their feelings; yet it can
    • only be solved, or attempted to be solved, by a method that leads to
    • important question is one that is bound to be raised by every wholly
    • the ethical views that may be held today, and on the other it must consider
    • life as it is seen from the scientific point of view today, a view that
    • questions today for the very reason that this is an age when ethical
    • be consistently applied to everything that is to be found in the order
    • of gaining knowledge we habitually use for natural phenomena that are
    • daring, to extend what science has discovered in relation to nature
    • desire for consistency looks for a formalized, standardized system that
    • will explain the world will find that he has to decide between the premise
    • the result that man is completely held in the cocoon spun by science-determined
    • the universe by applying an approach that has undoubtedly proved fruitful
    • phenomena that surround us in the world where we walk about between
    • ask ourselves where the true rank and dignity of man lies, what value
    • the sphere that is responsible for moral and ethical impulses in our
    • conscious mind. We feel that a form of existence which is really worth
    • that we enter into and imbue with religious feeling. We cannot call
    • impulses within us that we call moral, impulses that then flow out into
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  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • supersensible investigations that guide him towards his own essential
    • nature. It needs to be emphasized, however, that it is not a question
    • a way that we take our starting point from something which is already
    • himself must above all see to it that he holds in full awareness to
    • world, if such research is to yield results that are in accord with
    • What I have just told you
    • concepts in human consciousness that can be developed and given life
    • evening lectures. It was not without purpose that I spoke of Haeckel's
    • approach, despite the fact that this has its faults, which I am able
    • method. To create a vivid picture of what is achieved by this approach,
    • must proceed as follows. We cannot in that case produce all kinds of
    • science specifically demands that the study of external nature must
    • twist by saying that I did previously present things from the materialistic
    • study of nature that we are in a position to practise the inner renunciation
    • principle, but as something that can go no further in any statement
    • among the phenomena of that outer physical world so that it reveals
    • element that is to be revealed. Instead, we begin to experience the
    • inner struggles and conquests that will not induce speculative thought
    • but instil an elixir of life into thought, as it were, so that thinking
    • to gain insight that man really comes alive to himself. It is by starting
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  • Title: Natural Science; the Anthroposophical Movement
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    • clear today that whatever weaves between people in everyday
    • surrounding our everyday lives. This is what we must learn to
    • ourselves: what are the components of life surrounding us from
    • that all their soul needs were satisfied through this way.
    • followers of that time, we have a popular addition today which
    • impression that people create from two sources: on the one hand
    • out of what is taught as so-called serious, exact knowledge,
    • in such a way that they can say: All this must be true because
    • whatever else flows from their various declarations. Proposing
    • towards what actually is presented rarely happens. When it does
    • light. Should we accept it offends someone if we oppose what is
    • — is for instance that of the Trinity, the threefold
    • the way such a dogma was created will find that dogmas of
    • humanity and that the point of origin of these dogmas, often
    • clairvoyance these dogmas have emerged and one can say that
    • relationship between on the one side what the confession of the
    • human soul is met with and on the other side what the soul from
    • within itself strives to experience and to know. What works so
    • badly at present is not that the dogmas are false but that the
    • are obsolete and thus the dogmas no longer offer what the soul
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  • Title: Preparing for a New Birth
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    • consciousness, that our feelings about our own tasks,
    • the voice of conscience, we can tell ourselves that this
    • conscience speaks to us from depths that thinking can never
    • view when we see that even the most highly trained thinking,
    • would be fooling ourselves if we imagined that thoughts are not
    • than our thoughts. Yet these impulses that well up from the
    • that we clothe in thoughts what the voice of conscience says.
    • illusion, that it is thinking that makes us human. So Hegel is
    • right, in a sense, when he says that thinking distinguishes man
    • thoughts that fill us from the moment we wake to the point of
    • that the majority of our thoughts in life are dependent on what
    • that have to do with the material processes of earthly life.
    • that whatever is most significant for us between birth and
    • the totality of human life on Earth, we notice that a third of
    • leave out the experiences of sleep that remain in the
    • From my earlier lectures you know that our
    • The I and the astral body go through experiences at night that
    • more closely, we notice that the unconscious forces that
    • When we try to look at what comes from our
    • observation, we find that what operates in us while we sleep
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  • Title: Spiritual-Scientific Consideration: Lecture 1: Prelude to the Threefold Commonwealth
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    • To what I
    • more forcibly because they were the fulfillment of what
    • illusions, Germany suddenly marched out with an army that
    • was not yet on a war-footing, that did not yet have its
    • think and to repeat in speech what certain sides were
    • something that, to you at least, is of greatest
    • that not only Germany's external military capitulation
    • a last hope. The events that took place in that autumn of
    • inside the boundaries of what was then the German
    • trial that we must undergo, a test of that which has been
    • expression that sounds strange, perhaps, —
    • emphasized the fact that this Anthroposophical conviction
    • of inner well-being: and that is precisely what the
    • Anthroposophy something that will answer certain
    • privilege. But truly, it is not without reason that the
    • year, that our anthroposophical conviction must lead us
    • for nothing that those persona who have been privileged
    • face a test of whether that which we have been able to
    • superior kind of egoism, — whether that can really
    • thoroughly that we will awake to the tasks of ever
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  • Title: Spiritual-Scientific Consideration: Lecture 2: Esoteric Prelude to an Exoteric Consideration of the Social Question I
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    • organism. Naturally much of the thought underlying what I
    • as it were, that which confronts us outwardly as the
    • intention that the social organism should be divided. As
    • soon as one realizes that the Threefold Commonwealth is
    • fairly well known to you. First, that sphere of life
    • manifests itself or has form in what we call the physical
    • course what we have to understand by that. It embraces
    • everything that is connected with men's individual
    • life. That fact is ingrained already in my lectures. One
    • the realization that all material life is really
    • concretely saturated by the spiritual: so that for us
    • there is never a purely material something; that which
    • It includes everything that belongs to the cultivation of
    • nevertheless is fundamentally different. That is,
    • everything that one can described as rights-life,
    • thinking that the rights-life is practically the same as
    • with a healthy feeling to understand what the
    • indicated) that anything rooted in any degree in man's
    • experiences everything that comes to expression in art
    • psychic-spiritual something that lives and works in us,
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  • Title: Spiritual-Scientific Consideration: Lecture 3: Esoteric Prelude to an Exoteric Consideration of the Social Question II
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    • for us to see in what sense one may say that we are
    • transition. You will not misunderstand that remark, for I
    • have often told you that when I talk of a transition it
    • is a period of transition from what went before to what
    • attention to what is changing. And from that point of
    • that beneath the surface, as it were, of outer events
    • last lecture I drew your attention to the fact that one
    • of the human being if one would recognize what is really
    • living precisely in that world-age in which a development
    • soul and spiritual forces, and for that reason the
    • precisely, or adequately, something that does not belong
    • aide of another so that one will throw light on another.
    • made very clear that only flexible thinking, thinking
    • that does not stamp the concepts, the words, into a set
    • shape, in really compatible with the sense of what is
    • thing that is happening to mankind as a whole at the
    • it out) I must compare it with the experience that an
    • Higher Worlds and Its Attainment that the crossing
    • the supersense world. Truly, on that other side
    • here. And man experiences something there that is named
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  • Title: Spiritual-Scientific Consideration: Lecture 4: Pedagogy, from the Standpoint of the History of Culture
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    • the seriousness of the times, it seems to me that if I
    • — that Pentecost spirit which has entirely
    • sincere hope that an emancipation of the spiritual life,
    • need. But one will only be able to comprehend what must
    • — even hears this reproof: that the word
    • such foolish chatter we have not yet get to the heart of
    • result of our distorted pedagogy; it illustrates what
    • the connection between the perverted chatter of our age
    • the word, and that “in the beginning was
    • word has become mere chattered phrase and the
    • that it knows it can only find phrase —
    • and the deed that it knows is only thoughtless
    • more and more into the failing of their race, that of
    • realized what was really contained in his words they gave
    • inherit rather that spirit of Hellenism that poisoned
    • said that when man lets it become one of his illusions
    • phrase. But something stands written there that is
    • “Logos” that shines forth from this sentence,
    • and that should be experienced in it.
    • either by mystic comfort or by brutal action. That is
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  • Title: Esoteric Studies: Lecture I: Cosmic Aspect of Life Between Death and New Birth
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    • is true, already described what has to be considered there, but
    • correct, still to all this may be added that which must be said
    • — that is, when he has laid aside his physical and his
    • spent on earth. We know, of course, that the soul requires a
    • certain amount of time to free itself from all that connects it
    • After death, we expand slowly and gradually in such a way that
    • it comes to that) have expanded the life of our soul over the
    • moon's orbit around the earth. We grow so large that the
    • thus grow larger, that which we may call the
    • Kamaloka-time prevails. That is the time of inner
    • the time begins when he expands so far that the outer boundary
    • then he may live there in Such a way that he can easily find
    • — that is to: say, to be condemned to loneliness in
    • whether he feels that he is destined to loneliness, or, if one
    • are expressed. It also is the sphere in which what we have
    • Another aspect to be considered is the fact that precisely
    • lacking conscientiousness. You see, everything that
    • has to occur for man because it is what really must happen to
    • him in order that life may take its right course from
    • this actually comes from the region of Venus, that belt around
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  • Title: Esoteric Studies: Lecture II: Establishment of Mutual Relations Between the Living and the So-called Dead
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    • been said that when Spiritual Science will spread, it should
    • relations. By the very fact that we become more and more
    • acquainted with the characteristics of that invisible world
    • occupations, if you please, between death and a new birth. What
    • and a new birth will lead more and more to what is called the
    • memories go back to that person who was my faithful wife when I
    • in the evening, my soul was refreshed by what she was able to
    • be for me, by what then came into my soul from hers. A true
    • learned, I know that this soul must be on earth as she was
    • and who feel as though fettered, so that they cannot get
    • earth, then one learns that the soul who has remained on earth
    • soul can be found. A soul that is filled with spiritual ideas,
    • the portals of death; while it can always be found that the
    • permeate their soul, can then perceive these, so that these
    • significant: what is touched upon here can become of practical
    • souls here and souls beyond, namely, that which may be called
    • Here, too, the seer can have the experience that human beings
    • souls that have remained behind make a clear mental image of
    • of it. It is in the anthroposophical movement that we
    • One can often see how these dead long to hear what penetrates
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  • Title: The Experiences of Sleep and their Spiritual Background
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    • ‘unconscious.’ On the one hand it admits that in respect
    • setting out to describe what is the essential nature of human
    • knowledge, we have to say that man's search for knowledge has to be
    • can go on to show that when we investigate our consciousness, we find
    • impulses of will, etc. — of which we are aware that they cannot
    • nature and being of what thus reveals itself in the life of the soul,
    • further than that during waking life, ideas, feelings, impulses of
    • will-expressions, that is, of the inner nature and being of man
    • demonstrate conclusively that what shows itself to begin with in such
    • starting-point. We fully accept the fact that with such means of
    • soul-nature can never be fathomed. We fully accept the fact that as
    • of a man's life, and we shall be obliged to admit that, taking what
    • for example, from the point of view of ordinary knowledge, that all
    • conditions that it may well be inferred that experiences of soul
    • and that what happens during sleep is simply that the purely organic
    • that the soul-nature does in some way or other persist during sleep.
    • ways of knowing — ways of knowing that by dint of strenuous
    • consciousness all that we can say is that whereas from waking to
    • knowledge, tell what his soul does during the time between going to
    • ordinary consciousness darkness spreads over all that the soul
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  • Title: Reincarnation and Karma: Lecture III
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    • faculties and talents, we find, to begin with, that when we succeed
    • in something or other, we may say: being what we are, it is quite
    • natural and understandable that we should succeed in this or that
    • case. But certain failures, perhaps just those that must be called
    • not, perhaps, always be able to prove exactly how this or that
    • present life, so it is understandable that in certain circumstances
    • generally speaking we shall realise that if we have been frivolous
    • From what has been
    • said you may think that some kind of causal connection could have
    • been evident between what inevitably happened and your faculties or
    • connection, and that we failed in one particular instance and
    • with, we will bear in mind that there is ample evidence in life of
    • In contrast to what
    • There are cases where it is inwardly clear to us that in connection
    • with events that befall us—not, therefore, those we ourselves
    • very liable to say that we can see no connection whatever with what
    • we resolved, what we intended. These are events of which it is
    • usually said that they broke in upon our life as if by chance; they
    • seem to have no connection whatever with anything we ourselves have
    • group of experiences in their relation to our inner life that we
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  • Title: Reincarnation and Karma: Lecture IV
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    • karma, and the endeavour was made to speak of them in such a way that
    • something that is within our reach. It was said that certain
    • tentative measures can be taken and that in this way a conviction of
    • that at least an approximately adequate idea can be formed of the
    • change that will gradually and inevitably take place in all human
    • for those who enter the Anthroposophical Movement: What is it, in
    • reality, that makes a man of the modern age into an anthroposophist?
    • that all human beings whose interest in questions of the spiritual
    • belong to such an organisation. From this it is obvious that no
    • matter to speak quite precisely of what makes a man of the present
    • The conviction that a
    • anthroposophical circles themselves it must be realised that what
    • that were not utterly materialistic. What constitutes a modern
    • that such efforts have become characteristic of the strivings of many
    • human beings. But on the other side there is the fact that what
    • who desires to become an anthroposophist. But what is of particular
    • of reincarnation and karma — it is this that from now onwards
    • life, an entirely new social life, of the kind that is necessary if
    • what must be the aim of true Anthroposophy.
    • radically and typically as in the fact that considerable interest is
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  • Title: Occult History: Lecture 1
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    • Science is such that the truths and data of knowledge contained in it
    • comparatively easily, this or that questionable point, into realms teeming
    • to you that will seem strange. You will hear many things that will have
    • conception of the world is that, complicated and detailed as the knowledge
    • us, in our hearts and feelings, we possess something that carries us
    • to and accept intimations that would become crass and crude if pressed
    • call up in your minds is that behind the whole evolutionary and historical
    • evolution and human happenings, and that in the greatest, most significant
    • events in history, this or that human being appears with his whole soul,
    • yourselves of many things that have been said through the years, you will
    • be able to picture that in ancient times — and in Post-Atlantean
    • times, too, if we go back only a few thousand years before what is usually
    • man penetrated into spiritual reality. And we know that what is nowadays
    • which in those times gazed behind physical existence and expressed what
    • that in old, genuinely old myths, fairy-tales and legends, more knowledge,
    • ancient times, we-find men who were clairvoyant; we know too that this
    • You can conceive that
    • times, what man inwardly felt and experienced extended upwards into
    • the connection exists in our time only when, with the means that are
    • what it had learnt from the physical world, had pictured according to the
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  • Title: Occult History: Lecture 2
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    • that certain events in the more ancient history of mankind can be rightly
    • the personalities themselves, but when we realise at the outset that
    • that these Beings cannot take direct hold of the physical facts of our
    • evolution of humanity. But it must not be imagined that this downpouring
    • even to enter into what has to be said about the working of higher worlds
    • the domain of history to believe that all the characteristic features
    • history in a way which enables one to perceive that it is based on the
    • actually expressed what is described by Anthroposophy on the basis of
    • occult facts — namely, that souls who lived in ancient epochs
    • their new incarnations, so that behind physical happenings there is
    • spirit. As I said, a clever ass will insist that in his old age Lessing
    • hit upon ideas as confused as that of reincarnation, and that these
    • effect that a fair motif would be that a master, taking the subject
    • who understands what the master is teaching so little that he has to
    • That things have come to a pretty pass is shown, for example, in the
    • fact that all those mighty pictures, those grand symbolical conceptions
    • or that figure, standing, let us say, behind Hermes or Moses, is alleged
    • to have originated, and with what superficiality an attempt has been
    • have faded somewhat, to prove that there never was such a man, but that
    • par with what is said in the Preface — that it has been written
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  • Title: Occult History: Lecture 3
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    • things that have been said in giving a brief glimpse into the occult
    • course of human evolution will have indicated to you that the
    • that man incarnates again and again, that the innermost core of his
    • that there is a causal connection between earlier and later lives. Moreover
    • in the case of leading personalities in history. Hence it follows that
    • and this is what actually happens.
    • the only means of indicating what form these influences take and how
    • that the oval form in the middle represents the human ego, the kernel
    • in fact somewhat beyond the actual middle. lt is only necessary here
    • to recapitulate very briefly what has been said on other occasions: that
    • of the intellectual or mind-soul, and that our present period is that
    • Atlantean catastrophe. So that when we now add to the diagram the other
    • — that is to say, in the fifth member of man's being if we count
    • what has been able to grow into Atma will actually unfold only after
    • But we must now take account of the fact that during the first, the
    • into the human soul without that activity of the ego which we know to-day
    • Indian culture was acquired more passively, through surrender to what
    • that this ancient Indian culture must be attributed to a kind of activity
    • different from that carried out by the human ego to-day; what is now
    • If we ask what it was
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  • Title: Occult History: Lecture 4
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    • that in a certain respect the Greco-Latin civilisation-epoch
    • preceding civilisation-epochs are as it were a preparation for that
    • purely human vision in the Greek epoch. What begins with our own age,
    • of soul that may be described as “the ego works in the ego.”
    • from spiritual heights and entry into the purely personal element that
    • aspect of history it is borne in upon us more and more that with their
    • what can we, who have received into our own culture the work achieved
    • for civilisation by our forefathers — to what can we point that
    • will show us what contribution was made by this or that people to the
    • that the length of time formerly accepted as historical has been almost
    • era, and to affirm that through the whole of this period a civilisation
    • themselves and we must rather concern ourselves with what can be learnt
    • that spiritual traditions of the highest significance were alive in
    • this people, that there was present among them a spiritual wisdom which
    • may be described by saying that in them the whole mode of life, the
    • was entirely different from anything that developed in later periods
    • anyone fail to realise to-day that thinking and speaking are two quite
    • different matters, that in a certain respect speech consists of conventional
    • means of expression for what is being thought This is evident from the
    • very fact that through our many different languages we express a great
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  • Title: Occult History: Lecture 5
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    • we can observe that the special qualities of the individuality work
    • over from one incarnation into another; but that what spiritual Beings
    • For we shall realise that
    • and thus to preserve it from the fate that might easily have befallen
    • And on the other hand we shall realise that an individuality incarnated
    • yesterday, if we realise that precisely because he had been an Initiate
    • history make us aware that it is men themselves who make history, but
    • that history in the last resort becomes comprehensible only when we
    • associate with it that which streams in from other worlds, super-sensible
    • is complete. It is with the Greeks, and later with the Romans, that
    • what can at first be bestowed on the individuality only from higher
    • worlds withdraws to the greatest extent, while what a man expresses
    • Egyptians respectively It is the answer to this question that alone
    • it is true to say that when a man of ancient India spoke, when he gave
    • expression to what was active in his soul, it was not his own egohood
    • in the ancient Indian mode of speech that an element foreign to the
    • stand two stages higher than man, what they were able to express by
    • nature than what the Angels could express through the ancient Indians.
    • period that the emergence of personality is most prominent, and what
    • especially, we can see very exactly how they had an awareness that the
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  • Title: Occult History: Lecture 6
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    • the lecture yesterday I drew your attention to the fact that very
    • them to birth, are being slowly and gradually prepared. So that in a
    • we can surmise that it must be one in which the principle of the universal-human,
    • and of the epoch following that of Greece are modified in a quite different
    • way by forces outside man. Hence what lies in the human being himself,
    • Greece the seed of what was to sink into humanity as the impulse of
    • a new life. True though it is that this Greek life brought pre-eminently
    • to expression the essentially human element, that which man can find
    • entirely within himself, it must not be thought that such things need
    • no preparation. What we call the essentially human element — that,
    • that when Greek culture appears to outer observation. as if everything
    • that Greek culture was able to rise to the heights it achieved in bringing
    • grandeur of there unparalleled figures, we must conceive that these men
    • did indeed elaborate something that was entirely the product of their own
    • souls, of the weaving of the ego in the ego, but that it had first been
    • That is why the poetry of Homer and of Aeschylus seems so infinitely
    • for it must be realised that the full greatness of what lived in Aeschylus
    • cannot be conveyed in modern language, and that there could really be
    • no worse approach to an understanding of his works than that tendered
    • what had originally been hidden in the secrecy of the Mysteries. Even
    • Maximum number of matches per file exceeded.
  • Title: Karmic Relationships, VI: Lecture IV
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    • At the end of his life Rudolf Steiner took up the task that was his
    • stars, perceive only what is connected with the part of our human
    • constitution that is laid aside at death. We know from Anthroposophy
    • that the physical body derives its forces, as well as its material
    • composition, from what surrounds us on the Earth. In addition to the
    • Cosmos. Thus we owe our physical and etheric existence to what is
    • study man with anthroposophical insight we know that as well as the
    • we shall find that in the cosmic expanse perceptible to our physical
    • least akin to them. We find only what is akin to our physical and
    • intellect there is nothing that provides any forces or components for
    • that in my book
    • often said that in very ancient times man possessed a
    • from that adopted by modern scholarship. What men knew about the
    • poetical language of great majesty and what tradition has preserved
    • the power of that ancient wisdom. We may well be filled with wonder
    • sublimity of all these works, but it must be remembered that they are
    • powerful. Men owed this wisdom to the fact that they lived in
    • communion with Beings whose existence was on a higher level than that
    • comparable with that of man to-day; they moved about the Earth
    • in the way that one person converses with another to-day. But in
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  • Title: Karmic Relationships, VI: Lecture V
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    • At the end of his life Rudolf Steiner took up the task that was his
    • repeated lives on Earth. In monumental sentences he declares that the
    • the assumption that the individual man passes through many
    • lives on Earth and carries over into other epochs of evolution what
    • — in short, pure abstractions. The truth is that the same
    • as well; they then absorbed what was happening around them or what
    • new earthly life. They are therefore themselves the bearers of what
    • is the one fact that can fill the soul with a feeling of reverence
    • earnestness. And the other fact is that on reflection, all
    • the Earth many times and what we are to-day is the product of those
    • own experiences, the realisation that there are repeated lives on
    • culture at that time through Lessing's treatise, was broken. And in
    • with the founding of what was then called the German Section of
    • the Theosophical Society, that the title of one of the first lectures
    • It was a matter at that time of introducing the idea of karma with
    • such forcefulness that it could have become one of the leitmotifs
    • Movement. But when I spoke about what I meant by this title to one or
    • although I am not suggesting that these people were right — it
    • would have been premature at that time to speak to wider circles
    • respect everything in the way of knowledge that has since been
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  • Title: Karmic Relationships, VI: Lecture VI
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    • At the end of his life Rudolf Steiner took up the task that was his
    • sleeping. You know from Anthroposophy that during the waking state
    • bodies. We know from ordinary experience that when we are
    • another consecutively, and as a rule we ignore the fact that the
    • hours a child spends in sleep, it will be found that sleep occupies
    • ask: What are the Ego-organisation and astral body doing during the
    • world. But they have no awareness in that world and with the
    • to the day before that, and so on through the whole of his life, in
    • ‘journey’ lasts about twenty years, that is to say, this
    • into the other man, experiencing what this other man had felt as a
    • for what we have done or failed to do. How comes it that we are able
    • on the Earth. They take into themselves what is inscribed by us
    • to witness what a dead man lives through in these first decades after
    • his death know well that through the magical power of the great
    • shock that were caused to him. You feel exactly what your action made
    • man is deeply moving — one cannot say ‘shattering.’
    • give you an example here. Most of you will remember that among the
    • characters in my Mystery Plays, I have depicted that of Strader. As
    • almost exactly similar to that of Strader as depicted in the Plays.
    • You can well imagine that I was very much interested in this
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  • Title: Lecture: The Tasks and Aims of Spiritual Science
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    • this occasion let me once more call attention to the fact that as
    • an epoch of importance. What has been said in different lectures with
    • ‘theosophical’, in this text, it will be remembered that
    • prevail in that Society and the statements on this subject made by its
    • the beginning, for it has in the meantime incorporated in itself what
    • and regularity about this work. Of course you cannot take what I have
    • you will see that it is true.
    • laid the foundations. What we did in the first four years was to
    • what is found in the Akashic Record with regard to the secrets of the
    • not sufficient to assimilate only what has happened in the last three
    • you look back you will see that the last three years have brought
    • before you of late, perhaps in a somewhat astonishing form. If you try
    • to establish the connection with what was done in the first four years
    • will see that even those great and all-embracing truths which have
    • been impressing you so deeply, have a very close connection with what
    • later to pick up for themselves what has been accomplished here in the
    • speak to-day on a subject that concerns the theosophical attitude of
    • question: “What is the right attitude for the theosophist to take
    • What is here meant will be clearer if I put the question in another
    • is information given about the higher worlds, information that is the
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Erster Vortrag
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    • Anthroposophie dieses anerkennt, hat man sie vielfach nur
    • hat, der kann wissen, daß dieses Urteil ein durchaus
    • Dadurch aber hat sie in begreiflicher Weise zur Gegnerschaft
    • naturwissenschaftlichen Denkweise ausgebildet hat und die
    • selbst vielfach genannt hat: der Agnostizismus. Dieser
    • naturwissenschaftlichem Gebiete gearbeitet hat: aus der
    • Weise Anthroposophie zu sagen hat über ihre
    • Vorstellungen, das hat nichts in sich, was ihn hinunterweisen
    • hat, sondern wie er wurzeln muß in dieser wahren
    • hat Skeptiker gegeben, welche noch nicht ganz bis zum
    • Gefühlsleben, auch auf das Willensleben hat der
    • Zeit hat ja gezeigt, daß es sich bis zu einem gewissen
    • Grade mit all dem leben läßt. Das hat seinen tiefen
    • Zeitalters sich so etwas ausgebildet hat. Aber es ist in
    • Früchte des Agnostizismus, der als Theorie begonnen hat,
    • sich selbst in eine Lage gebracht hat, in der sein Wille an
    • gedacht hat, möchte man nicht das Innere so anstrengen,
    • gelebt hat in eine Parteischablone. Man hört ihn dann
    • gewohnt ist; dasjenige, was ein bißchen angeklungen hat an
    • er dann nach, das andere hat er überhaupt nicht
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Zweiter Vortrag
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    • hatte, durchaus ablehnend gegenüberstehen mußten
    • Streben lieben gelernt hat, der aber auch auf der andern Seite
    • Menschen gewonnen hat, ergab sich die wichtige Lebensfrage:
    • genährt hatten, dem Menschen geben konnten. Ich fragte:
    • hervorgebracht hat, dem menschlichen Drange geben? Und aus dem,
    • abstrakten Art, daß diese nichts zu tun hatte mit dem, was
    • Goethe hat gewiß die verschiedenen Wege, die aus den
    • Ausspruch, den Goethe getan hat im Verlauf seiner italienischen
    • hat, um nach seiner Art in das Wesen des künstlerischen
    • zugebracht hatte, nachdem er bereits allerlei wissenschaftliche
    • angesehen worden sind — ausgestaltet hatte, schrieb er
    • ergeben hat, und da konnte man wohl Veranlassung nehmen, die
    • erklären» geschrieben hat, und wie die Ideen dieses
    • auffallen: Goethe hat mit seinem Denken in einer
    • Hilfsmittel zu diesem Nachweis bedient hat. Und als dann Goethe
    • sehen, wie Goethe sich dieser Aufgabe unterzogen hat, so wird
    • man bemerken können: er hat viele Ansätze gemacht,
    • Er hat unermeßlich viele Studien gemacht, um eine solche
    • wieder angefangen hat, wenigstens auf dem Gebiet der
    • neben der äußeren Welt steht, und hat man in seinen
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Dritter Vortrag
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    • hatte zu halten, müßte auch auf das ausgedehnt
    • hat sich die agnostisch-naturwissenschaftliche Gesinnung nun
    • geholfen? Sie hat einfach, ich mochte sagen, das unmittelbare
    • Goethe so gefallen hat, als Heinroth sein Denken ein
    • gegenständliches genannt hat, das muß auf einer noch
    • als man zu verfahren hat, wenn man das Wesen der menschlichen
    • nun angewendet hat behufs Untersuchung der menschlichen
    • ist, wenn man in richtiger Weise geforscht hat über das
    • der Geist des Agnostizismus es dahin gebracht hat, lieber ein
    • Jahrhunderts aus dem Freiheitsproblem gemacht hatte.
    • hervorgebracht hat. Denn wer die Erkenntnis so betrachtet, wie
    • Doktor gemacht hatte, er eine Universitätsprofessur
    • solchen gemacht hat, die innerlich Schmerz macht, wenn man sie
    • das Furchtbare in seiner Seele auf, daß er Hunger hat nach
    • Menschheit in ihren Mythen und so weiter jemals geschaffen hat,
    • Zwingendes hat, so daß der Mensch ein Recht hat, sich
    • hat über das unbefriedigende Dasein, wie Nietzsche meinte.
    • sich erträumt hatte in seiner «Geburt der
    • auch sind — es hat sich dasjenige, was sich ihm in
    • krankhaften Seelenerlebnissen aufgehäuft hatte, in
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Vierter Vortrag
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    • Idee vom Übermenschen. Und auf der anderen Seite hatte
    • tieferes Verhältnis hat gewinnen können zu der
    • zurückzulegen hat, fruchtbar geschildert werden kann, ohne
    • daß er sich in so etwas eben nicht hat einleben
    • Anfechtbares, allein, wenn man sich wirklich eingelebt hat in
    • aus der modernen Naturforschung heraus ergeben hat und die bei
    • wissenschaftliche Schlamperei passiert ist. Er hat Embryonen in
    • einfach die gleichen Klischees hat verwenden lassen. Es ist
    • Forschungssinn hat ja eine Hinneigung zur Beobachtung, zum
    • Experiment gezeitigt. Er hat dazu gedrängt, alle
    • Natürlichen zu tilgen; er hat bewirkt, daß sich an
    • hat. Und wenn auch gerade in dieser Beziehung Haeckel manchen
    • daß er eine besondere Seelenverfassung hatte, um in die
    • hatte Haeckel nicht. Deshalb kam es auch, daß er sich
    • man zu forschen hat, zum Beispiel in der Zoologie, um nicht in
    • ja sage, was der berechtigte Monismus zu sagen hat, noch
    • auszugestalten hat, hat große Ähnlichkeit mit dem,
    • was im künstlerischen Schaffen sich betätigt. Das hat
    • Inspiration und der Intuition zu schildern hat.
    • hat nichts mehr dazuzubringen durch irgendeine
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Funfter Vortrag
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    • geredet wird, so hat man zunächst nicht an irgend etwas
    • dunkel in der Seele Lebendiges setzt, sondern man hat an etwas
    • klaren Begriffen auszuleben hat wie die Verstandeserkenntnis
    • was der Mensch als innerliche Übungen zu vollbringen hat,
    • gewöhnt sind, aber man hat sich auch nicht zu denken,
    • Phantasiemäßiges ist. Man hat, wenn man
    • Erlebnisses, das der Mensch hat, wenn er aus den
    • Mensch vielleicht vor Jahren hatte und von dem sie ein Bild
    • verhält. Wenn jemand den Glauben hat, daß er etwas
    • Halluzinationen als durch Sinneswahrnehmung, dann hat er
    • hat als im gewöhnlichen Leben. Wie tritt zunächst
    • sagen wir, vor zehn Jahren als Gegenwärtiges erlebt hat,
    • gegenüber hat, mit demjenigen, den man einem vergangenen
    • Erlebnis gegenüber hat. Wie wenig steckt man im
    • ein Ich-Erlebnis hat, als ob man in den vergangenen
    • gehabt hat. Wenn ich sage, man wird von diesen intensiver
    • Erleben vollständig aufgenommen hat, während im
    • Inhalt hat, sondern einen Weltinhalt, wie man in der
    • Sinneswahrnehmung einen Weltinhalt hat.
    • gefunden hat, aber dasjenige, was man da als Freude empfindet
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Sechster Vortrag
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    • daß imaginative Erkenntnis etwas Ähnliches hat mit
    • das Wahrgenommene hatten, dann diese Gedanken irgendwie
    • Philosophieschule hat davon gesprochen, daß solche
    • Behufe des guten Behaltens in seiner Jugend gemacht hat, wenn
    • man dieses gute Behalten nötig hatte. Es geht eben
    • Gesamtorganismus etwas zu tun hat mit der Bildung der
    • Bildinhalt hat, die nicht an persönlich erlebte Tatsachen
    • er niemals über das Denken gedacht hat. Man kann sich das
    • abstrakt geistig ausgesehen hat, der materiellen
    • das Eintreten des physischen Todes an einem Lebewesen. Man hat
    • wirklich in der Empfindung so etwas, wie man es hat, wenn man
    • Kaltlassendes hat, etwas, das wenig solcher Wogen in unserem
    • vorgestellt hat, durchsichtig. Man hat zuerst geistig-seelisch
    • Metamorphosenstudien getan hat, das Werden des Pflanzlichen,
    • man sie hat, wenn man mathematische Vorstellungen ausbildet.
    • Geometrisieren hat, wenn es sich hineinlebt in all das, was
    • den Schatten des Pathologischen darstellende Traumleben,
    • schon hat, nämlich in die Wachstumskräfte, in die
    • Abbilder sind von Realitäten. Aber die Realitäten hat
    • man nicht; man hat vielmehr das allerdeutlichste
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Siebenter Vortrag
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    • Schatten in das gesamte Kulturleben hineinwirft, ist eine
    • zu entscheiden hat zwischen der Annahme einer Freiheit, die
    • sich der neuesten Zeit ergeben hat für die Erklärung
    • neueste Zeit hat allerdings ein gewisses Auskunftsmittel
    • Bestandteilen unseres Menschentums sich auf getan hat. Man hat
    • hat, der wird sich sagen können: Was in einer so
    • Gewiß, für viele Menschen hat dasjenige, was ich
    • hat.
    • Leben seit der Geburt gehabt hat, bis zu dem Wahrnehmen einer
    • hat, wie es im Menschen zusammenhängt mit seiner
    • menschliche Wille nun wirkt in der ethischen Handlung. Hat man
    • Motive im reinen Denken hat, der Stoff in der menschlichen
    • Wärmetod, der innerhalb gewisser Grenzen Berechtigung hat,
    • hat, und man erwirbt sich vor allen Dingen Menschenliebe. Was
    • war es, was mich bewogen hat, in der «Philosophie der
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Achter Vortrag
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    • für die übersinnliche Welt dasjenige hat, was man in
    • der Waage, im Maßstab für die physische Welt hat. Es
    • hat vor allen Dingen anzustreben, daß dasjenige in
    • Menschheit seit dem 15. Jahrhundert hat, indem sie sich erhob
    • hat.
    • hat. Gerade aus geisteswissenschaftlichen Forderungen heraus
    • in welcher er gelebt hat vor der Geburt beziehungsweise vor der
    • Leben bis in unsere Tage hinein gewirkt hat, ging aus
    • Bewußtsein hereinzubringen, hat man versucht, dies von
    • hat. Ich brauche ja nicht wieder diese wissenschaftliche
    • Methode zu rühmen, die sich herausgebildet hat als
    • durchaus die fruchtbare. Die Menschheit hat sich im Laufe der
    • neueren Jahrhunderte eingewöhnt in diese Methode; sie hat
    • erobert hat im Anschauen der äußeren Natur. Und so
    • ergriffen hat, bis zum Marxismus. Ich habe das dargestellt in
    • sie nicht ausgereicht hat und doch dies soziale Leben
    • der Naturwissenschaft bewährt hat, soziale Gestaltung
    • wenn sie ihn hat in seinem Schaffen, in seiner
    • sie sich durchdrungen hat, nun überall unterzutauchen, zu
    • hat man gar nicht mehr auf der einen Seite Materie, auf der
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  • Title: Vom Wesen des wirkenden Wortes: Erster Vortrag
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    • gehalten hat. Im zweiten Teil sind Originalhandschriften Rudolf
    • religiösen Gemeinschaftsbildung geführt hat, und das
    • doch gerade auf die Seele stark wirkenden Kultus hat, und noch
    • viele Auflagen erlebt hat. Warum ist das so? Aus dem Grunde,
    • Kultur in die Gegenwart hereingebracht hat. Diese Strömung
    • Anstoß gegeben hat zu dieser religiösen Bewegung; er
    • Ausdrucksmittel die geformte Luft hat. Es ist natürlich
    • Gefühl hat, man spricht mit Ehrerbietung, kann man durch
    • hat ja die Eigentümlichkeit, die wichtigsten Dinge des
    • Salzen über Nacht in unserem Körper abgelagert hat.
    • durchgemacht hat.
    • was fest ist, flüssig machen, das, was der Mensch hat,
    • üben muß. Die Berliner Universität hatte einmal
    • vorgetragen hat.
  • Title: Vom Wesen des wirkenden Wortes: Zu den Veröffentlichungen aus dem Vortragswerk Rudolf Steiners
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    • gehalten hat. Im zweiten Teil sind Originalhandschriften Rudolf
    • Vorträgen und Kursen hatte Rudolf Steiner
    • «Christengemeinschaft» in Stuttgart gehalten hat.
    • religiösen Gemeinschaftsbildung geführt hat, und das
    • doch gerade auf die Seele stark wirkenden Kultus hat, und noch
    • viele Auflagen erlebt hat. Warum ist das so? Aus dem Grunde,
    • Kultur in die Gegenwart hereingebracht hat. Diese Strömung
    • Anstoß gegeben hat zu dieser religiösen Bewegung; er
    • Ausdrucksmittel die geformte Luft hat. Es ist natürlich
    • Gefühl hat, man spricht mit Ehrerbietung, kann man durch
    • hat ja die Eigentümlichkeit, die wichtigsten Dinge des
    • Salzen über Nacht in unserem Körper abgelagert hat.
    • durchgemacht hat.
    • was fest ist, flüssig machen, das, was der Mensch hat,
    • üben muß. Die Berliner Universität hatte einmal
    • vorgetragen hat.
    • hat sich allmählich die Ansicht gebildet, man müsse
    • gut Teil von dem, was die Menschheit so heruntergebracht hat,
    • vor einer solchen Denkungsweise hat, die nur die Hälfte,
    • berücksichtigen. Die anthroposophische Bewegung hat
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  • Title: Vom Wesen des wirkenden Wortes: Dritter Vortrag
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    • gehalten hat. Im zweiten Teil sind Originalhandschriften Rudolf
    • Wort «Wort» ausspricht, daß das viel zu tun hat
    • Mensch hat eben heute das Gefühl, wenn er so etwas getan
    • hat, dann habe er ein Wort, das für ihn eine Bezeichnung
    • nachatlantischen Periode, müßten wir, wenn wir
    • «Mensch» bezeichnen will, hat Tiefen, die ich
    • «Mensch» bezeichnen will, hat Höhen, die ich
    • mit dem Worte «Mensch», hat Weiten, die ich erst
    • eine Aufgabe hat, rechtfertigt kosmisch, daß wir einen
    • hat, die erste Stufe zu überwinden, so geht man an die
    • hat. Ja, wahrhaftig, weiser als der weiseste Gelehrte war
    • es im Eintauchen bekommen hat, in unserem Gemüt etwas zu
    • Dieser Gott hat aus den Himmelshöhen auf die Erde
    • Vatergott hat mir die Stärke verliehen, die in meinem
    • Mysterien die Messe entnommen hat.
    • nur nach und nach in uns aufgenommen werden. Die Menschheit hat
    • Pflanzen wachsen würden. Aber man hat erst das Recht, dies
    • daß man dieses selbstgeprägte Wort errungen hat, wie
    • innere Seelenentwickelung errungen hat.
    • Nachdem Sie das Bedürfnis hatten, nach einer gewissen Zeit
  • Title: Vom Wesen des wirkenden Wortes: Vierter Vortrag
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    • gehalten hat. Im zweiten Teil sind Originalhandschriften Rudolf
    • sich vollzogen hat in einer bestimmten Zeit, in der ein
    • sich innerhalb der Menschheitsentwickelung so ergeben hat,
    • Bewußtsein heraufgeschaut hat zu den Göttern, oder,
    • Menschheit auf Erden der Vatergott gegeben hat, aber er brachte
    • Vatergott mir das übergeben hat, was er euch vorher direkt
    • gegeben hat, aber für einen anderen
    • Schatz des Vaters, für jedes einzelne Bewußtsein von
    • vermöge der Vollmacht, die mir der Vatergott gegeben hat,
    • üblichen Übersetzungen] vor sich hat. Dagegen wenn
    • Nachdem Jesus dieses geredet hatte, erhob er seine Augen zum
    • Vorher hatten die Menschen auf die geschilderte Art die
    • Substanz des Vatergottes in sich. Nun hat der Vatergott den
    • Christus Jesus hat bewirkt, daß das Wort nicht erstorben
    • mit den Leuten über das, was man gelernt hatte. Da konnten
    • die das überstrahlte, was man selbst mitgebracht hatte.
    • Böhme gemeint hat mit manchen seiner Sätze, das
    • Übersetzungen, die zum Beispiel Deußen gemacht hat,
  • Title: Deeper Education: Lecture I: Gymnast, Rhetorician, Professor: A Living Synthesis
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    • to use the short time I can be with you to say something that
    • on the ability of the teachers to develop the attitude that
    • the teachers themselves. I would like to preface what I have to
    • from a somewhat different point of view. I then shall add
    • a few things that will enable you, if you let them work in the
    • what we are trying to do will fall on fertile soil only if the
    • general attitude that we take with us into the school can be
    • often have discussed but also from those that lie a little
    • have to alter somewhat. We have only to go back to the Greek
    • era in human evolution to a period that still stirs the minds
    • of those in our Western civilization. At that period we find
    • that the educator was really the gymnast, intent above all upon
    • realize that they were quite as much concerned with the
    • that the Greeks laid stress on bodily exercises, which were all
    • pupils to maturity. What is so little realized nowadays,
    • however, is that these bodily exercises, whether dance
    • devised in such a way that through the unfolding and expression
    • therefore should not say that in Greece primary importance was
    • impression that they were cultivated then as they are nowadays,
    • that is, mostly in an entirely outward and physical way. In
    • Maximum number of matches per file exceeded.
  • Title: Deeper Education: Lecture II: Forces Leading to Health and Illness in Education
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    • have tried to show you that by permeating our knowledge with
    • about something that is pre-eminently a goal to be striven for
    • in education, namely, that through a particular orientation in
    • what forces are we really working when we work educationally?
    • sense by the culture of today. We can say, of course, that the
    • that they cannot have yet as children. We must impart such
    • perhaps, something that the child cannot acquire by himself; it
    • value in what he became through the teaching and education he
    • gratitude to what he has become through his education. Ask
    • realization of what education actually means, nor which forces
    • in human nature are quickened by it. That is why it is so
    • Answers to the question —how can this or that be
    • achieved? — are of little use. What is of the greatest
    • a kind of obvious secret, let me say that although a great deal
    • The only enthusiasm capable of achieving anything is that
    • realize that as teachers we need to develop a consciousness of
    • certainly made infinitely more difficult by the fact that in
    • fact must be faced and understood. We must realize that we
    • really need something quite specific, something that is
    • what humanity has lost in this respect, has lost just in
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  • Title: Deeper Education: Lecture III: A Comprehensive Knowledge of Man as the Source of Imagination in the Teacher
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    • What I wish to offer you in these lectures is intended
    • teacher's profession. In continuation of what I said this
    • really can know in detail what is going on in the human being
    • that the first form of activity we perceive in the human being
    • question: what actually moves his limbs? What force is at work
    • when a man walks or does something with his arms? What is it?
    • Now, the materialistic view will simply be that it is man
    • himself, and, thinking about man in this way, that it is a
    • on, described as man, that moves the limbs! This is the true
    • putting it like that, since man himself is the object in
    • movement, is that which is moved. If we ask who is the actual
    • to say to ourselves that it is the spiritual itself that must
    • bring physical forces, forces that usually we designate as
    • spiritual just as, for example, we say that a piece of wood is
    • Here, however, we come to something remarkable that generally
    • — that is to say, something purely spiritual — must
    • The fact that we are physical human beings, made up of bones,
    • things by theorizing about the motor nerves and the like. That
    • pointed out to you this afternoon that as the life process in
    • system, what comes out of carbon has an affinity for what comes
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  • Title: Esoteric Lessons Part III: Stuttgart, 2-17 (20)-'13
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    • astral element that snakes its way through everything.
    • — that means my I. In other words, the Gods think my I. After
    • It weaves me. That means the Gods weave my I. We should have a feeling
    • of the greatest thankfulness for this. Es wirkt mich, It works me, that
    • esoteric knows that his ego and astral body leave the physical and
    • etheric bodies behind every night. He should then imagine that a
    • demon took possession of his physical and etheric bodies and that the
    • awaking he should ask himself: What did you think and do shortly
    • with full consciousness. At first one can't recall that one
    • forms: You thanked the Gods that they let you live again in the body
    • that they built for you. — We're born from the Gods:
    • deepest thankfulness that we've sunk our ego-consciousness back into
    • the temple that the Gods built for us during Saturn, Sun and Moon
    • consciously after death, that means to die in Christ:
  • Title: Esoteric Lessons Part III: Stuttgart, 5-18-'13
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    • only wants to accept what's perceived through the
    • “about” is the effect of the a, for he knows that this
    • that things and events are necessary to form world words.
    • sympathy and antipathy. He readily accepts and notices what pleases
    • disease that's sometimes observed is that an otherwise normal person
    • wake up, but he can't remember what happened while he was travelling.
    • find that he passed by many things in the world with great
    • make progress. One doesn't have to neglect what one is striving
    • The ego that grasps itself in memory is like a letter that an
    • esoteric must learn and that the Gods have written into world
    • they give us what goes from incarnation to incarnation. We got
    • our physical body from forces that work down through the
    • that's described by the moon's orbit. What goes from one generation
    • schematically. We draw the ego that becomes conscious through memory
    • If the moon would be moved to another place by some force, what would
    • reverential thanks and must tell himself that he owes his
    • by the earth's forces so much that it goes into it, as is supposed to
    • happen later. We receive the forces that strengthen our ego from the
    • through your sun-grace forces that I received my ego and all
    • the forces that are connected with it. I thank you in shy reverence.
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  • Title: Esoteric Lessons Part III: Stuttgart, 11-23-'13
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    • that an esoteric still hasn't arrived at vision in higher worlds even
    • years? To answer this question clearly we'll now imagine what
    • themselves against our devotion, so that we have to fight this with
    • clarify things. Let's imagine that a stranger approaches us and
    • very disturbed about this, because until now we thought that we
    • stranger steps before us, so in all the thoughts that push in between
    • that we don't know, and yet it's our own self that reveals itself in
    • what always presses into us during our meditation, when we have the
    • good for us that this is so, since we get to know ourselves in our
    • thoughts; it must bring us to self-knowledge — that we've
    • that's why we still can't look into the spiritual world. Our
    • meditation as one uses for all kinds of conversations that one has in
    • push back our ego that's defending itself.
    • are nothing but the desires that we've felt. If they hadn't become
    • examines one's memory one will find that everything that gave one the
    • most pleasure is engraved in it. Everything that we remained
    • indifferent to, that we didn't enjoy has disappeared from our
    • what he learned in school later on, because he wasn't interested in
    • What we must
    • also apply in our esoteric development is devotion. The method that
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  • Title: Esoteric Lessons Part III: Stuttgart, 3-5-'14
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    • We know that
    • ordinary sense life, so that he can find his way into the
    • different than it had been until now. What really is our thinking in
    • ordinary life? We're used to saying that thinking takes place in the
    • physical body, but that's not the case. The etheric body is the real
    • with it to the extent that it's a mirror for our thoughts that
    • reflects the picture so that we can thereby become aware of it. We
    • impression of his physical shape that is, a shadow of his outer
    • personality. Likewise the thoughts that have their living seat
    • brain when we think them. What do the concentration exercises that
    • ourselves in our etheric body so that we can press forward to
    • the real origin of our ideas that have their life in the etheric
    • body. It should become ever clearer to us not only that our thoughts
    • are shadows but that all of our percepts are really nothing, and that
    • in reality only the spiritual world exists. A naive man says that
    • what he perceives exists. But what is existence
    • dioxide that rise like shiny pearls. And what are these sparkling,
    • that's much thinner than water, that's “nothing” in
    • comparison with water. So what one sees here is nothing,
    • must become aware that all space around us is filled with spiritual
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  • Title: Reappearance/Christ: Lecture IV: Mysteries of the Universe: Comets and the Moon
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    • expanse of the heavens, it is a feeling of sublimity that first flows
    • the starry heavens will he be deterred by the thought that this
    • We are justified in feeling that understanding and comprehension in
    • this sphere cannot injure the direct feeling that arises in us. Just
    • degree that spiritual scientific knowledge enhances and strengthens
    • (Sinn), so will a person become more and more convinced that,
    • wither in the least when he learns to grasp what is really passing
    • spiritual science that he is born out of the totality of the universe
    • and that the mysteries of the universe are connected with his own
    • know that this contrast in the human race has existed since the time
    • of ancient Lemuria; we know, too, that it will last for a certain
    • If we recollect that all human life is born out of
    • cosmic life, we may then ask, if it is indeed true that what has
    • evolution on the earth, can we find something in the universe that in
    • that which comes to birth in the masculine and feminine on earth?
    • A materialist can visualize nothing apart from what lives in his
    • our time. We must bear clearly in mind that the designations
    • significance for human life we can mention is that between sun and
    • microcosm? Is there in the human being himself a contrast that
    • organism, bodily and spiritual — it occurs between all that
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  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • connection, it throws much light on the question that we can perhaps
    • express in this way: what is our task as human beings in any
    • that says, as if speaking from heaven, that humanity needs a
    • I wish to point out particularly that when such regular repetitions
    • are referred to by spiritual science, one should not believe that
    • for constructing new ones. There is one repetition that, as a matter
    • of fact, resembles another, that repetition in which fundamental
    • events, important events that were effective before the founding of
    • founding of Christianity, it is seen that these three millennia
    • belong to an epoch in the history of the evolution of humanity that
    • of Christianity. All that we at the present time designate as the
    • great achievements of humanity, what we call the characteristic
    • character to another — there existed what one can designate as
    • clairvoyance, so that before the Dark Age man still had an immediate
    • see into that spiritual world.
    • withdrew from human view, and we may say that, on the average, the
    • faculties and forces began to be cultivated that confine human
    • judgment to the world of the senses and yet that also cultivate human
    • this period, that firm point increasingly developed itself within the
    • physical, sensible world, the point that we call knowledge of
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  • Title: True Nature: Lecture II: The Second Coming of Christ in the Etheric World
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    • connection sheds a great deal of light upon questions such as: What
    • significant sign, telling us as it were from the heavens that
    • that is to say, in which we ourselves are living.
    • emphasise that when reference is made in Spiritual Science to
    • not he imagined that they can be worked up by the intellect; they
    • being that happenings of crucial importance before the
    • but before that time the last vestiges of ancient clairvoyance
    • the last that is of particular interest to us to-day. The earlier
    • generally we can say that the development then begins of those
    • strongly within him. But do not imagine that even now this knowledge
    • indeed had no direct perception of that connection.
    • through the fact that a particular individual — Abraham —
    • without the old faculties. That is why in Spiritual Science we
    • more deeply into his ego, with the result that he came to conceive of
    • Moses, the World-Ego as the Deity was experienced in such a way that
    • men realised: the Elements of manifested existence, all that is seen
    • We must, however, clearly understand in what way this denoted an
    • Abraham-epoch and before Kali Yuga, we find that through the direct
    • of Beings. You know that when we rise into the spiritual worlds
    • physical instrument of the brain — a faculty that had developed
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  • Title: Esoteric Lessons Part II: Stuttgart, 12-24,31-10
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    • Steiner to tell him what it's about since he doesn't have
    • summarized them — to the extent that he understands
    • This works on the astral body and that
    • works on the etheric body, so that it gets loosened. One could say
    • that a front cord with lotus flowers is built up by meditation,
    • the rear and the brain. That's the right way which permits no
  • Title: Esoteric Lessons Part II: Stuttgart, 12-31-10
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    • what he is really doing wit the exercises that are given to us. We've often
    • mentioned that an esoteric is trying to loosen the etheric body and in
    • body sufficiently through diet, breathing exercises, etc. so that it
    • our exercises. And here one has to say that the latter are the main
    • for hours if he could attain something that way. To exert oneself
    • grab something that kept on eluding us. Under such conditions a
    • sensible esoteric will tell himself that he must first create order
    • tell ourselves that it's a temporary suffering. For through the
    • similar to a plant that has its sap withheld from it for awhile. It
    • they have a healing effect on the physical body. One can observe that
    • system that runs towards the spinal cord, or as one says
    • and meditation. That's why they're the most important part of our esoteric
    • firmly into the physical body, so that it often pains a clairvoyant
    • to see something like that. The food one gets in hotels has the same
    • We must tell ourselves that when we've gotten up the courage to
    • let a thought that we have thought through pass over into our
    • feelings and then permeate the latter with it completely so that we
    • don't carelessly say something that we haven't fully
    • grasped. A frequently heard statement that's misused more than
    • most is: I am a Christian. An esoteric should realize that being a
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  • Title: Esoteric Lessons Part II: Stuttgart, 1-2-11
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    • ordinary. Probably not all of us were aware of the seriousness that
    • for a connection with the spiritual worlds so that we don't
    • should always look upon the exercises that are given to us as ones
    • that come from the masters. An esoteric should watch himself and his
    • egoism. We often imagine that we're doing something selflessly,
    • or we feel hatred and envy towards someone that we haven't
    • become aware of yet. Then as esoterics we think that we must tell him
    • the “truth,” and that we don't have to take this or
    • that from him. As soon as such feelings arise in us, one should
    • realize that one is living under big delusions whose deeper cause is
    • feeling of warmth that goes through the etheric body's warmth
    • hierarchies who direct karmic connections work in such a way that
    • warmth that satisfies us. All the passions and desires that get
    • warmth, in contrast to the feeling of coldness that appears in true
    • Luciferic beings that thereby approach a pupil destructively reveal
    • almost always be ascribed to the egoism that often sits unrecognized
    • also direct our attention to everything that's connected with
    • to an esoteric lecture, but what's given finds no echo in them.
    • regular study, for that's too inconvenient for them. This has a
    • responsibility towards the world and themselves. That's why a
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  • Title: Esoteric Lessons Part II: Stuttgart, 2-20-12
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    • mystery school, for instance, that's of lasting importance for
    • a pupil, namely words that can work on a modern just as well s they
    • What
    • personality, where we no longer feel that our I belongs to what we
    • man dies, it's only natural that he no longer looks upon his
    • physical body as something that belongs to him. But he must already
    • that the good Gods wanted, he would have directed his body from
    • magical will impulse. His body would have been like a weight that
    • that a Mars dweller was suddenly placed on earth, and the first man
    • dweller had never seen a man before, he might think that the two
    • weights were grown together with the body. Likewise, we think that we
    • properly, we'll increasingly get the feeling that our ego is
    • splitting and that one part of it is directing the other from
    • I that's lifted out — which we should humbly feel to be
    • grace — it may happen that we increasingly identify this I with
    • tells us that they created and that they then looked at their deeds
    • and saw that they were good. So we should look at the deeds of our
    • ego, at what the ego has achieved; then we'll see how bad
    • expression of our ego, a part of us that we place outside. Now man
    • would be so vain as to think that his handwriting was very beautiful.
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  • Title: Esoteric Lessons Part II: Stuttgart, 2-22-12
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    • the spiritual world that are in accordance with our time. It has
    • mostly wrong line of thought if we think that it gives us more, for
    • their development at the Mystery of Golgotha, that is, they
    • didn't accept the consequences of this Mystery. What's
    • one who can see into them. Lucifer brought it about that we moved
    • also something that holds us back. But in the way we're in our
    • call that a hallucination. But we would succumb to this hallucination
    • if we would look upon a thing that remained behind as something that
    • was appropriate for our time, and that's something that will
    • Christianity is now. But that's because Europeans since
    • medieval times passed by opportunities for rightly developing what
    • Atlantis, it's superior to present Christianity. What just
    • Defense Against European Ideas, as something that has much
    • greater spiritual significance. Ku Hung Ming is a bright man. What he
    • says isn't wrong, and there's a lot in there that should
    • give an esoteric food for thought. He says that Christian
    • it realizes. This Chinaman knows exactly that his people watches over
    • mankind's memory and that this fact makes a deep impression on
    • deed, but we shouldn't think that it wasn't
    • have a marvelous structure. The physical body is a temple that the
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  • Title: Esoteric Lessons Part II: Stuttgart, 2-12
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    • last few lectures we learned that our whole existence is guided by
    • feeling of humility that can't be compared with the humility
    • that we have in daily life, for this feeling of humility stands too
    • forces that radiate from within him. One can feel in one's
    • heart whether what's seen comes from higher worlds or from
    • that radiate into it from the cosmos. For the heart is connected with
    • what does it mean to be an esoteric? A man is placed in his karma
    • that he did here on earth, depending on the circumstances into which
    • according to regulated laws that nothing can accelerate. But if he
    • becomes a different man qualitatively. Through what? Things that he
    • his views and attitudes change, and he sees that he often acted
    • cost him. The meditation and other exercises that are given to an
    • assuming that he experiences them in the right way, that is, with the
    • right feelings and through pictures that arise within. Thereby the
    • quite unlike what he's used to seeing confronts him. At the
    • beginning of spiritual development the things that appear are similar
    • that esoteric training doesn't just make a man better. A man
    • yet have disharmonious, bad qualities hidden in his soul that are
    • often say that it's nothing but egoism if a man wants to
    • develop faster than his fellows. But that's not so. As soon as
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  • Title: Esoteric Lessons Part II: Stuttgart, 2-23-12
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    • influence that this being ours into our thoughts and feelings. (Venus
    • sleep and after one has banished all thoughts from our soul that
    • sorrows. The meditation must be our last thought that we take into
    • the other world so that spiritual beings can connect themselves with
    • their force so that we can receive new forces and fresh health from
    • thoughts that stream out create oscillations that repel spiritual
    • get caught up in the worries, desires and passions that filled us the
    • forces that flowed into us will also go out of our eyes and hands and
  • Title: Truths and Errors: Lecture VI: Errors of Spiritual Research - 2
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    • it is in this field in such a way that truths have not only to
    • be searched as in the outer life, but that they have to be
    • spiritual life, one has to combat them as real powers that face
    • that this or that is an error of spiritual research, but there
    • have pointed out not only yesterday but also repeatedly that
    • spiritual organs by the things that we have discussed sketchily
    • consciousness what one can experience with such spiritual
    • superfluous to many people, repeatedly that you cannot compare
    • spiritual-mental organs. The consciousness is higher than that
    • sensory-physical area. In what way can we get to errors in the
    • concrete example. If an eye is faulty, it may be that we see
    • example. He tells how he always believed to see this or that
    • eyes deceived him and he believed that a person who approached
    • that we appropriate by self-development outlined yesterday
    • what way do we get to such faulty organs? There I have to
    • stress from the start that that which the spiritual researcher
    • on the fact that we develop the mental forces which we already
    • the fact that we take a healthy soul life as starting point and
    • spiritual organs by the characterised development that delivers
    • in the soul in a way, and this causes at last that spiritual
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  • Title: Truths and Errors: Lecture VIII: The Questions of Life and the Riddle of Death - 2
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    • various knowledge that is not new just in the today's
    • comprising consideration. Only that which I have said this year
    • everything that one calls “theosophy” more or less
    • writing more exactly, you get the impression that this booklet
    • correspond to a rather thorough knowledge of that which is
    • try to bring together spiritual science with that which is said
    • here, I would only like to point out that beside various
    • incorrect statements the author says that spiritual science
    • Science, and somebody would deny that what is well proved
    • straight away, and found the sentence that in the circles of
    • could assume that few people read such writings. However, the
    • Seventhly: theosophy, about that he knows half a page only.
    • interesting also that this pamphlet contains the remark that
    • loose sheets. For pennies you can form an opinion about that of
    • wholesale. It is typical also that the author of this pamphlet
    • Now, from this outer example it arises that there, indeed, in
    • that there is little will to get really to the prime concern of
    • spiritual science. Nevertheless, one may assume that that who
    • wants to judge an object knows this really. It is obvious that
    • about it one cannot demand that they deal with it; however,
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  • Title: Das Fünfte Evangelium: Zweiter Vortrag (Notizen), Stuttgart, 23. November 1913
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    • Verständnis ihres Sohnes durchgerungen hatte. Es war mit ihr eine gewaltige
    • Veränderung vorgegangen. In sie hatte sich hereingesenkt
    • Schmerz, den er erfahren hatte. Was er sprach, war wie
    • niemand ihn hatte verstehen
    • Herabstieg stattgefunden hatte.
    • Er sprach davon, wie er hatte erkennen
    • und Wohlwollen verwandelt hatte. Wie
    • Menschheitsentwickelung mitgemacht hatte. Was ich jetzt
    • bestimmten Kräfte hat und
    • dessen Besitz ihm kurz vorher erst aufgeblitzt war. Er hatte
    • was er durch die Erlebnisse des Zarathustra hatte hereinsenken
    • menschlichen Leibe, das hatte bis
    • bezug auf geistige Dinge, hat die Menschheit
  • Title: Curative Eurythmy: Lecture 8
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    • has been expressed for me to expound somewhat further upon curative
    • and it is hardly necessary to go beyond what was given at that time.
    • eurythmy took shape out of something purely artistic, out of what was
    • transforming in a certain direction what takes place in the human organism
    • of visible speech. We must recognize that two components work together
    • lies further inward. What is related to the mental image plays in here.
    • extends itself, to be sure in a somewhat complicated way, even into
    • The two encounter each other in such a way that the metabolic system
    • is transformed first into the circulatory processes; and that which
    • it is possible for the human astral organism to stream into what is
    • of the human organism, we see that speech comes into being through an
    • embodiment on the one hand of what has to do with mental picturing and
    • of the soul, is actually the will-nature. Thus we have what finds its
    • system, that is, to the extent in which the nervous system has a part
    • Thus, what is of a volitional nature and finds its bodily expression
    • in the metabolic system, and that which is of the nature of mental
    • representation which finds its expression in what I would like to call
    • a section or stratum of the nerve-sensory system, conjoin to form what
    • results. They then find physical expression in what manifests as ordinary
    • nonetheless similar. In eurythmy one blocks out what is of the nature of
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  • Title: Lecture: Inner Nature of Music: Lecture V
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    • What
    • something that is supposed to add to a comprehension of this
    • a general foundation, and tomorrow I shall go into a few things that
    • must be pointed out that all the concepts used in other areas of life
    • which one is accustomed in ordinary life. The reason is simply that
    • forms of art. Hence, Goethe said that music is entirely form and
    • substance and requires no other content save that within its own
    • does not have a subject that exists in the outer physical world such
    • intellectualism wishes to tackle everything, there is a feeling that
    • the strange fact that nowhere in the well-meant instruction of music
    • about the musical element. It is widely admitted that there is a tone
    • avoid the ordinary concepts that otherwise we use to grasp our world.
    • the best way to approach what we wish to arrive at in these lectures
    • specific way in relation to the musical element. One can say that our
    • one such feeling it already has, the other not yet. The feeling that
    • something new. The other feeling that will come about but as yet does
    • experience the difference that exists in comparison to feelings for
    • the prime; it merges with the prime. In any case, the difference that
    • that will be developed in time; in the future the feeling for the
    • octave appears in a musical composition, man will have a feeling that
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  • Title: Lecture: Inner Nature of Music: Lecture VI
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    • further at the next opportunity, I wish to emphasize again that
    • teachers in school what they need as background for their
    • I spoke on the one hand of the role that the interval of the fifth
    • description that music progressing in fifths is still connected with
    • tones above c — and consider that it is possible for the fifth
    • What
    • means that within the experience of the fifth, man with his “I”
    • therefore can say that in the case of the experience of the third the
    • expression referring to vision for an experience that has to do with
    • experiences with the fourth is based on feeling that man himself is
    • fifth that still existed, let us say, four to five hundred years
    • before our era. At that time the human being truly felt in the
    • felt that the fifth, which he himself had produced, took its course
    • of the fourth, much later on, was such that during this experience
    • man believed that he lived and wove in something etheric. With the
    • holy wind that had placed him into the physical world. Based on what
    • they said, it is possible that Ambrose and Augustine still felt this.
    • thus have pointed out at the same time what the musical experience
    • to give an idea of what song itself was like in the age when the
    • time a speaking of the spiritual world. One was conscious that if one
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  • Title: Poetry/Speech: Lecture VII: The Uttering of Syllables and the Speaking of Words
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    • which to speak, in that art is conveyed through immediate sensation
    • that is reached both through knowledge and through a whole style of
    • education and teaching-practice. Certainly all the lectures that
    • bearer of our ideal of knowledge, so that some possibility may once
    • show how art is the way to gain a true knowledge of man, in that
    • art, it may be said that it is an intrusion when we want to speak
    • artistically about art. To speak about art is to lead what is
    • grasped in its widest sense, in which it does not only embrace what
    • world-history. It is truly out of a cosmic awareness that Homer
    • not sing: Homer is conscious that he must raise his soul to the
    • superhuman, the super-sensible; that he must place his words as a
    • hear how Klopstock begins his Messiah with words that are
    • that we may become aware of external beings and occurrences in
    • say that the poet is in a curious position. The poet has to make
    • back to the region that he
    • from syllable to word. He feels that through rhyme, through the
    • entire configuration of the verse, he must again make good what is
    • lost when the word abandons the concrete quantities and weight that
    • remarkable comments on what I have just attempted to
    • That is thy sacrificial gift, O
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  • Title: Poetry/Speech: Lecture VIII: The Interaction of Breathing and Blood-Circulation
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    • genesis of poetry – in man’s inner nature. For what
    • brings forth from himself again what the aesthetic activity of the
    • poetry it is not thought as such – that is shaped by the
    • and then release to the cosmos once more what was briefly within
    • two is generated that inner harmony
    • out the metre and the syllable-quantities. It is not that the
    • certain ratio to one another, essentially similar to that between
    • comes before us, in what is perhaps the most congenial and readily
    • when he creates poetry out of what he is at every moment of his
    • pulsation of the blood is our criterion, so that the blood engraves
    • wrote at that time: it is entirely declamatory. Then he comes
    • grows absorbed in his own way in what he terms Greek art (it was
    • over into recitation, which stems from the breathing, here that
    • inwardly more Nordic, that Germanic disposition of feeling comes to
    • adopt an outward artistic form that works through quantities and
    • Seh ich flüchtige Schatten, befreit von der
    • Whose starrie wheeles he hath so made to
    • As that their movings doe a musick frame,
    • (As idle Morpheus some sicke braines hath
    • Or by what meanes were they
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  • Title: Poetry/Speech: Lecture IX: The Alliteration and Terminal Rhyme
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    • something that might be couched in more learned terms –
    • artistic will grasp what I mean.
    • in his will. It is true that we speak of the Fall of Man as a
    • Fall in such a way that, to the extent that he became man forsaken
    • by God, man lost that divinely inwoven strength in the interweaving
    • of his words. We refer to the Fall of Man because we feel that
    • there is something in our present thoughts that was not there for
    • the humanity of primordial times. At that period there was still to
    • that God was thinking in him. With the attainment of human
    • independence, especially in its preparatory stages, came about what
    • experience of exaltation, he felt that this was simultaneously a
    • that primaeval period of innocence. This takes us right into the
    • speech. We might say that alliteration and terminal rhyme are
    • state of innocence that we have in alliteration; and that they
    • case that art and poetry take to themselves all-embracingly
    • whatever is universally human. This is why it is so congenial to
    • always conscious of the fact that it was an attempt to raise a
    • impertinent to say so, we shall not find what is wanted along the
    • to handle it. What emerges with particular force in this poem is
    • just how much of that primaeval strength Wilhelm Jordan could wrest
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  • Title: Lecture I: Man in the Past, the Present and the Future
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    • men woke they felt that something was still remaining over from sleep,
    • like an “after-taste.” They felt that they were received
    • include both past and present we do not feel that we have a real
    • way that consciousness has been alive within him. The whole nature and
    • what lives within our willing. We have an idea that we are going to do
    • this or that, but in this there is as yet no willing — only the
    • intentions. All that lies between — how our intentions transfer
    • If we really manage to observe what happens, we must say that we are
    • is just like the experience of waking in the morning and noticing that
    • what has been going on within us, of which we have been quite
    • things closely we shall see that the course of our dreaming, with its
    • marvelous dramatic quality that is so often typical of dreams, bears
    • they are in our dreams.; with this difference, that the basis of a
    • We must, however, realize that what we are now describing as the basic
    • Christian centuries, unless you realize that the inner activity of men
    • in those days was quite different from what lives within our souls
    • We simply cannot understand what they were driving at if our modern
    • capable of giving him any satisfaction. A man can think, and that is
    • that is the only means by which he can draw on his inner powers and
    • The fact is that he loses his own self in this modern thought. He does
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  • Title: Lecture II: Man in the Past, the Present and the Future
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    • that their soul-life was separated from external Nature. Moreover they
    • well. But they came gradually to feel that the spirit had withdrawn
    • from Nature, that they had been cast out of the spiritual world and
    • belong. This mood expressed itself through the feeling that there had
    • influence on it is the negative gravity that draws him away.
    • find that the whole spiritual and social guidance of human life in a
    • evolution of human consciousness. It would be true to say that in
    • olden times men were quite different beings from what they are today,
    • from what we know today; this living in themselves was at the same
    • at least in those that followed them, one can observe spiritually how
    • To demand that one should believe in the spirit would have been absurd
    • inwardly that he was spirit born of spirit, when he looked outward to
    • modern sense — they saw that their body was formed out of the
    • men of that earlier time. Without reflection they experienced a great
    • that does not reveal the spirit. My body is made up out of the same
    • that mankind develops.
    • they found Nature de-spiritualized, when they feel that they are an
    • feeling that there had been a Fall of man. This idea arose from a
    • change that had come about in human consciousness. Men felt that they
    • had been thrust out of a spiritual world and that the reason for this
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  • Title: Lecture III: Man in the Past, the Present and the Future
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    • that part of reality which is shackled within the laws of
    • he finally realizes that a different world — the moral
    • in moral form what had previously come to him naturally. The Mystery
    • You will have been able to realize from the lecture yesterday that a
    • of earlier times, has to some extent been lost. I told you that the
    • pictures, did not then exist in the same form, and that in its place
    • essential point about these older conditions of soul was that they
    • consciousness there is only a shadowy image left of that older state
    • of consciousness — a shadowy image that is noticed by very few
    • — we find that all sorts of experiences drawn from earthly
    • remarkable fact that in essence practically everything which crops up
    • perhaps have a dream about something that happened to you twenty-five
    • somewhat altered in detail. But if you study it closely you will
    • call Edward, and you will find that you have somewhere heard the name
    • during the last three days. The reason is that we bear within
    • in direct connection with our consciousness. What we have experienced
    • in the course of three days — that is, when at least three days
    • The reason is that all we perceive or think, which is taken up into
    • two to four days, so that we have to sleep two or three times on
    • that it may be a permanent memory. Thus in man there is a perpetual
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  • Title: The Three Fundamental Forces in Education: Lecture
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    • development of the physical and of the etheric body, and that
    • the change of teeth and in that change which in the male
    • appears in a more diffused form, so that it is not merely
    • know that between the change of teeth and the change of voice,
    • or puberty, lies that period of teaching with which we have
    • us call to mind what the change of teeth signifies. Before the
    • change of teeth — that is, between birth and the change
    • system, that is, from above downward. Up to about the seventh
    • forces that are particularly active in these years
    • — that is, in the years when imitation plays so important
    • a role. And what takes place in the formative process in the
    • etheric body. That which here radiates from the head into the
    • into the tips of his fingers and toes — this that
    • physical body: the same soul-activity that is later active in
    • appears in such a form that after the change of teeth the child
    • begins to think, and that his memories become more conscious.
    • The whole change that takes place in the soul-life of the child
    • shows that certain psychic powers previously active in the
    • through into the next incarnation. Now that which is
    • that shoot downward from the head are checked. Thus, at this
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  • Title: Universe, Earth and Man: Lecture I: The Egyptian period, and the present time.
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    • sense indicates that which the mystics of all ages meant when they
    • for when we consider the connection between that wonderful
    • rise before us when we consider Egyptian civilization and that of our
    • mean the civilization that had its seat in the north-east of Africa,
    • terminated in the eighth century before Christ. We know that this
    • powerful state of Rome. We also know that in this age occurred the
    • First the Egyptian age with all that belonged to it — and a great
    • It will be shown that there was an interplay of mysterious forces
    • one. Much of that which buds in our souls today, much of that which
    • You know that wires connecting the different apparatuses extend from
    • things you understand that the force which sets the apparatus in
    • wires. You perhaps also know that there is a connection down in the
    • earth, that the ends of the wires are connected with the earth; but
    • means of history and of occultism we can trace out that which took
    • these are guided by a kind of connection that takes place above the
    • Pyramids, for example, and also the Sphinx — that wonderful and
    • and admire what we know from history of this wonderful land; we see
    • is indeed more than a mere outer dress. What do we feel with regard to
    • belonging to the Roman Republic that one feels as if the ideal forms
    • before us as men of flesh and blood. What we are made to see is their
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  • Title: Universe, Earth and Man: Lecture II: Ancient Wisdom and the new Apocalyptic Wisdom. Temple sleep. Isis and the Madonna. Past stages of Evolution. The bestowing of the Ego. Future Powers.
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    • world and life. I mean what is called “temple-sleep.”
    • The unique fact lying at the foundation of temple-sleep is that among
    • Anthroposophical movement to direct humanity once more to that
    • healing will be brought again into close connection. This recalls what
    • was said in the last lecture. It recalls that ancient figure of which
    • earliest ages of antiquity that shows how Isis was particularly
    • was so intensified that the patient became capable of having not
    • Let us suppose that an invalid was put into a temple-sleep. The priest
    • the etheric visions and beings in such a way that there actually
    • guided this dream-life in such a way that powerful forces were
    • In the uplifting of the self to what was spiritual there was, in
    • the spiritual world, so that he may again enter those worlds from
    • which he has descended. It is true that in future people will not be
    • more subtle facts that confront them. Those who look more deeply know
    • upon what profound inner conditions a case of healing may depend. Let
    • us suppose for example that a certain illness befalls a person and
    • that it has an inner cause, not a fractured thigh-bone or a disordered
    • Anyone wishing to go deeply into this will very soon find that in the
    • thinking healed the man. Let us look at this more closely: that
    • in them. It might happen that it was quite impossible to cure the
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  • Title: Universe, Earth and Man: Lecture III: The Kingdoms of Nature. Group-egos. The Centre of Man. The Kingdoms of Higher Spiritual Beings.
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    • gather together many things that will furnish us with some kind of
    • foundation. At the same time we must remember that if we only use our
    • external senses and the intellect that is bound up with these, we
    • and in a still higher degree to the Universe. We must realize that the
    • greater part of what is most essential is hidden from the outer
    • that surround us, but which are hidden from view. Much will have to be
    • that in the various ages of the Post-Atlantean epoch man has repeated
    • in knowledge and in religious consciousness all that the earth has
    • beings of the other kingdoms of the earth we must be fully aware that
    • physical world we have to allow that of all earthly beings man alone
    • acknowledge that whereas every human being has its individual
    • not every animal has an “ I ,” but that certain groups of
    • world. In order that you may form an idea of such a group-ego imagine
    • that there is a partition before me, and in this partition ten holes.
    • fingers but not myself, and without much deep thought you say that
    • be causing the movement; in other words you think of a being that
    • these egos in their reality. It must be clearly understood that we do
    • You may now ask what do the group-egos of animals look like? The
    • clairvoyant somewhat as follows: Along the spine of the animal he sees
    • what resembles a brightly shining line. As a matter of fact our
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  • Title: Universe, Earth and Man: Lecture IV: The Outer Manifestations of Spiritual Beings in the Elements. Their connection with Man. Cosmic partitions. The Myth of Osiris.
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    • supplement the different Kingdoms of nature that surround us in the
    • physical world. We learnt that minerals and plants have an ego as well
    • plenitude of realities besides those that our physical eyes can see
    • and that can be comprehended by means of our physical intellect. We
    • learnt, further, that high Spiritual Beings take part in man's
    • evolution on earth; and that as regards individual men a yet higher
    • Spiritual Science maintains that each separate human being is complete
    • between birth and death; but we know that the essential inner being of
    • man has passed through many incarnations, and that in his present
    • lastly, how that which goes beyond the limits of a community of people
    • — that which finds expression in the “Spirit of the
    • world, and we must realize that three more kingdoms have to be added
    • see it is made up of what we call earth, water, air, and fire. These
    • are the four primary conditions of external matter. That to which
    • gas, “air”; everything that can be perceived as having any
    • the world with clairvoyant vision that which is known as the fluidic
    • substance, in spite of the fact that no solid form endures in this
    • Further, in that which we know as “air,” and particularly in
    • the bodily manifestation of this Spiritual Kingdom. (When I said that
    • Angelic Beings dwelt in water it is preferably that form of water
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  • Title: Universe, Earth and Man: Lecture V: The sacrifice of the substance by the Thrones, Kyriotetes, Dynami's, and Exusiai. Jehovah and the Elohim, and their co-operative activity in the stages of human Development.
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    • In earlier lectures we have seen that the conditions of our earth have
    • gradually developed out of the cosmos; that in a far distant past the
    • sun, and that at a certain period this body separated off from the
    • Now, I have already stated that the Beings who at first sent their own
    • moon-deity; he is that deity who in the Biblical records is called
    • that not only man goes through development, but that all the Beings in
    • What was said just now regarding the Elohim and Jehovah applies to the
    • that planets, such as Venus and Mercury, owe their existence to the
    • circumstance that Beings have remained behind, between man on the one
    • Moon-God a duality arose, and we shall best understand what entered
    • evolution at this point if we consider what the evolution of man had
    • Once more we will remind ourselves that the earth passed through an
    • incarnation, that of Saturn, when conditions were primeval; then,
    • incarnation, then the Moon incarnation, and lastly that of our Earth.
    • etheric, and astral bodies is at the animal stage; and only that Being
    • existence on earth. Now it is only a rough way of speaking to say that
    • easily be supposed that as the human ego is the highest, that which
    • ancient Saturn, but you must not imagine that this body looked then
    • skeleton, that firmly constituted part described as “solid”;
    • warmth as pulses in your blood, you will have what was present on
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  • Title: Universe, Earth and Man: Lecture VI: The Spirits of Form as regents of earthly existence. Participation of the, Luciferic beings. The formation of race.
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    • It belongs to the very nature of our theme that these lectures should
    • proceed in a particular way, that we should approach our goal, as it
    • were, in circles; that starting from the circumference we should draw
    • ever smaller circles to reach that which we desire. Hence it may seem
    • In our last lecture we reached a point where we found that the Spirits
    • matter is contained in the fact that these Spirits of Form worked in
    • high stage of development that they could no longer make use of the
    • What do we mean when we say: “The Spirits of Form are the special
    • then a different field of activity to what they have on the earth.
    • the Spirits of Form, of whom Jehovah is one, were active even at that
    • astral body within himself could the Spirits of Form give him what we
    • The conditions that were present on the Moon, Sun, and Saturn were
    • our own. It was only about the middle of the Atlantean epoch that man
    • that can hardly be distinguished from the surrounding water. At that
    • the lower principles of man was very different to what it is now.
    • We know when man is asleep today that his physical and etheric body
    • The consequence of this was that when the astral body withdrew it
    • physical vehicle had been left behind, was that during the night man
    • At that time when outside his physical body he could perceive
    • turned away from the physical world, that in its place a world
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  • Title: Universe, Earth and Man: Lecture VII: Animal forms -- the physiognomical expression of human passions. The religion of Egypt -- a remembrance of Lemurian times. Fish and serpent symbols. The remembrance of Atlantis in Europe. The Light of Christ.
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    • changes that were fitting. It was also shown that it was only in the
    • middle of the Atlantean epoch that the true human form appeared. In
    • here among Anthroposophists you may have observed that we endeavour to
    • At that time humanity had a body much softer and more plastic than it
    • at that time to entertain an evil thought and keep it hidden, for the
    • this or that thought, or to this or that passion. What really are all
    • such expressions? What are the physiognomical expressions of passions
    • tapestry. Everything that moves within the human astral body today,
    • and remains hidden, was such a strong force at that time that it
    • fire-mist) the shape which was the expression of that passion. A large
    • so entangled in their passions that they became hardened in these
    • passed through that which I now see in lions and snakes; I lived in
    • inner centre, found a certain balance, so that they have within them
    • nature only, and take on no external form. This is what man's higher
    • not the same form as that in which they appeared in past ages, for
    • millions of years have passed away since then. Let us suppose that
    • passions such as are now found in lions were made manifest at that
    • time in man's outward form, giving him the semblance of a lion, that
    • this form then hardened, and the genus lion originated. Since that
    • same form as at that time. The present lion is the descendant of a
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  • Title: Universe, Earth and Man: Lecture VIII: Mans connection with the various planetary bodies. The earth's mission.
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    • way to form a clear idea of what in Spiritual or Occult Science is
    • You will have already gathered from what has been said that in
    • say world-bodies) that have been brought before you as the different
    • to the needs of the spiritual beings that live on them.
    • world we should nowhere find anything that is material alone,
    • the minerals of the earth have their ego in that which surrounds us in
    • enlarged. We look up to some heavenly body and we know that it is but
    • beings, moreover we know that earthly affairs are regulated by higher
    • Archangels, and Archai; we also know that there are other beings
    • might rise in the mind of anyone: To what extent may one of the
    • To help us, let us consider the beings that visibly confront us in the
    • the same form as upon earth, but we do discover that each planet, each
    • ancient Saturn. It is easy to make the mistake that these were men
    • like ourselves, but we must bear in mind that on the ancient Moon
    • so that its forces were held in balance between the two. At the time
    • possible for part of that which was embodied in it to rise to a higher
    • existence at the cost of that other part which it sent forth as the
    • that things which for a time have progressed side by side separate;
    • lower state. In order that certain beings might develop high enough
    • realize that a world-being like our sun has developed occultly from a
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  • Title: Universe, Earth and Man: Lecture XI: The progress of man. His conquest of the physical plane in the post-Atlantean civilizations. The beginning and up-building of the 'I am.' The chosen people.
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    • stands by investigating his origin. We have seen that in the course of
    • We know that previous to the middle of the Atlantean epoch the
    • conditions of the consciousness of man were quite different to what
    • We will now deal further with the fact that these beings (who also
    • companionship with man, but will only remind ourselves that at that
    • time man had a conviction, based on direct experience, that above the
    • — that of the Angels and of the Archangels; and that he learned
    • around him he at the same time gained that form of self-consciousness
    • We must conceive of everything in the world as graded; that just as
    • understand clearly that at the time when man rose at night through dim
    • that we must think of man in that ancient period as being in such a
    • condition that when he withdrew from his physical and etheric bodies
    • case today, only man is not aware of it, whereas at that time he was,
    • other lectures that sleep is by no means unnecessary for man; it serves
    • these bodies, and what we feel as fatigue is nothing more than the
    • expression of the fact that indirectly through the astral body all
    • the Spiritual Beings that then surround us, and from whom we are
    • appearance above. One might even say that the Gods profit by
    • understand his true position. We have said that the earth is the
    • planet of love, that love will be first rightly developed upon the
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  • Title: Universe, Earth and Man: Lecture X: The reflection in the fourth epoch of mans experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
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    • In the last lecture we learnt that man had gradually conquered the
    • to understand that the physical world into which he had entered is the
    • that when the Greeks and Romans were the leading peoples in human
    • We must not think that such processes did not have corresponding
    • sleep. We saw that in the Atlantean epoch he perceived only blurred
    • outlines when awake, but that divine spiritual beings appeared before
    • In order that we may understand the entire human being we must take
    • connected with what we call death and what lies beyond death; we shall
    • then see that the ordinary life we observe between birth and death has
    • world between death and rebirth. Though some people believe that
    • changes only occur in the physical world, and that between death and
    • various ways to all that surrounds him.
    • upon that which surrounds him. If no other kingdom surrounded us, no
    • self-consciousness, is immersed during the day in the world that
    • which pass through him. We might say that up to the time of birth he
    • air; so that he is by no means enclosed within his skin, his being
    • on leaving his body he rises into higher kingdoms, into that of the
    • beings of whom we said that they had passed through their human stage
    • When a man died at that time he had the feeling that only when he
    • actually the case that the farther he left death behind him the higher
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  • Title: Universe, Earth and Man: Lecture XI: The reversing of Egyptian remembrance into material forms by way of Arabism. The harmonizing of Egyptian remembrance. The Christian impulse of power in Rosicrucianism.
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    • that the initiation wisdom of ancient Egypt was a kind of remembrance
    • participated. Then, coming to the fourth age, that in which the true
    • of Greece, we showed it to be a reflection of what man experienced
    • remained that could be reflected in our age — the fifth —
    • You may recall how it was stated that the confinement of the people of
    • the present day to their own immediate surroundings, that is, to the
    • materialistic belief that reality is only to be found between life and
    • They tried at that time to preserve the physical form of man, and this
    • All that the human soul experienced when it looked down from spiritual
    • bound it to the flesh. The result has been that countless souls who
    • This was firmly implanted in souls at that time. Things that take
    • that follow.
    • Suppose that we represent here the seven consecutive cultural periods
    • We have only to consider this age exoterically to see that in it the
    • human conception; in it we see the thought embodied that man is still
    • animal-like below and only attains to what is human in the etheric
    • What confronts us on the physical plane is ennobled in the fourth age
    • the Sun-Spirits was possible. Assuming that we are at the standpoint
    • understanding what was to come to earth through the Christ; but an
    • say: That spiritual form which was preserved in men's minds as Osiris
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  • Title: Astronomy Course: Lecture I
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    • introductory remarks to what I am going to lay before you in
    • the coming days. My reason for doing this is that you may
    • Course’. It is not meant to be that. But it will deal
    • with something that I feel is especially important for us to
    • explain what I actually intend with the giving of this
    • that in a comparatively short time much will have to be
    • changed within what we call the sphere of science, if it is
    • holds so firmly to such traditional classification that it is
    • on this basis that candidates are chosen to occupy the
    • field of science, things that today are dealt with in Zoology
    • them to find an approach to what they will urgently need in
    • been formed, almost, I might say, so that the various
    • essential. Therefore, what we term Spiritual Science, which
    • the world today, my dear friends, in a way that is really
    • world that becomes more and more abstract, less and less
    • connections with Astronomy, that is, with a true knowledge of
    • taken into account in other branches of science too, so that
    • thought to the field of Astronomy, that astronomical
    • today facts are referred to, which lie somewhat remote from
    • is usual to say: “That is stated, but no proved.”
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  • Title: Astronomy Course: Lecture II
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    • are widely separated. I sought to show that the science of
    • that Astronomy must be linked with Embryology. It is
    • that there must come about a regrouping of the sciences, for
    • lectures, that we can only understand the successive stages
    • If, however, one only accepts what is fashionable nowadays,
    • anything like what I said yesterday. For the evolution of our
    • time has brought it about that astronomical facts are only
    • embryological facts are recorded in such a way that in
    • considering where lies the origin of what, in embryonic
    • phenomena so entirely apart from man that they are tending
    • believed that natural phenomena only reveal their true
    • understanding of Nature through research that is completely
    • are proud that the apparently ‘objective’ facts
    • have shown that man is only a grain of dust upon an Earth
    • Sun in space. They are proud that one need pay no attention
    • Earth, — that one need only pay attention to what is
    • must pursue in these lectures. What you will find as proof
    • From what
    • today and how all that went before was childish — the
    • ‘Calendar-Science’. Much that appears to us today
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  • Title: Astronomy Course: Lecture III
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    • angles. Only quite unadvanced thinkers still maintain that
    • yet emphasize that it represents only a certain mode of
    • understanding, and that quite other syntheses might be
    • even those who say, somewhat as Ernst Mach used to say: In
    • this that the problematical nature of the celestial charts,
    • that goes on in Man, in order to find the way to what is
    • shall find that we are being led through Astronomy itself
    • into the views of Spiritual Science. Bear in mind that the
    • as it were, arrests with his senses whatever approaches him,
    • not come to a standstill before our senses. All that goes on
    • consciousness, all that lives in the celestial influences
    • that stream towards us from all sides, must be sought for
    • continue in a certain direction what we began yesterday. Only
    • that forces are there in the Earth by virtue of which it
    • brings forth the minerals; yet is is equally true that all
    • that is living in plants, animals and physical human beings
    • totality when we do not simply cast aside what lives in
    • The living beings and entities that grow up out of the Earth
    • Of all that
    • transition to what meets us in man. Whereas the mineral
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  • Title: Astronomy Course: Lecture IV
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    • linked on to relatively few observations. That is the one
    • thing, namely, that a start is made from observations out of
    • which certain ideas have been developed. The other is that,
    • mode of thought of modern Science there prevails what might
    • philosophandi’. It consists in saying: What has been
    • that breathing must have the same causes in man as in the
    • animal, or again, that the ignition of a piece of wood must
    • for example, that if a candle and the Sun are both of them
    • further thought that if this were not so, we should have no
    • guarantee that the causes of the shining of a candle and of
    • the shining of the Sun are one and the same? Or that in the
    • What I am now
    • fact. There is a continuous line of development from what the
    • his third Law, quoted yesterday — it must be said that
    • bear when, from the little that lay before him, he discovered
    • what is given. The development in this direction reaches a
    • Heavens”. In all that has followed in this trend we see
    • the thought pictures that have thus been conceived of the
    • noted that in the historical development of these theories we
    • abstraction from reality; to what extent it related to the
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  • Title: Astronomy Course: Lecture V
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    • that in the study of celestial phenomena, in so far as these
    • mathematical analysis; we can only admit that analysis and
    • significant conclusion that in reflecting on what we see,
    • imagine that we can do so by thinking of the Sun as moving in
    • such a way that its movement can be represented by a definite
    • geometry line, or that the Moon's movement can be so
    • the in the further course of these lectures, what must be put
    • into the positive, for it is most important that we clear our
    • hand, we saw yesterday that what confronts us in Embryology
    • point where we must recognize that the world is different
    • from what this process of cognition might at first have led
    • see that there must be something which preceeds the
    • of biogenetic law, which states, as you know, that the
    • that it was only necessary to take into account the forces
    • directly present in what takes place in the embryo itself.
    • Now the mechanical needs to be grasped in a way that is at
    • what goes before this has to be taken fro granted. We must
    • admit that we find something in the realm of reality, the
    • what we observe in terms of diagrams, formulas and
    • excluding man altogether from the picture. We shall see that
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  • Title: Astronomy Course: Lecture VI
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    • You will have seen, from what has been
    • said so far, that in the explanation of natural phenomena we
    • mathematical domain. That we do not dispute the justification
    • to show that what is looked for nowadays merely by gazing
    • be put on a far wider basis, so that not only a part but the
    • should be assuming that what goes on in the Universe beyond
    • what was going on within civilized mankind.
    • Scholasticism. During that age, deeply significant
    • one goes into them deeply enough, one feels that these
    • recall what then became a fundamental question in human
    • again, what it betokened in the spiritual development of
    • Europe that attempts were made to prove the existence of God.
    • Think what it means in the whole evolution of human
    • used in a rather different sense than today) declared that
    • concepts, — that in these concepts man in his inner
    • life takes hold of something real, — that they
    • thoroughgoing Realist. The Nominalists, he said, assert that
    • that the so-called ‘ontological’ proof of God's
    • thing, you do not want to prove it. But at that time
    • what a deep stirring and rumbling was going on in human
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  • Title: Astronomy Course: Lecture VII
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    • to translate what is really qualitative into quantitative
    • for instance under what conditions, if two sound-waves are
    • heard before the other. All that is necessary is the trifling
    • detail that we ourselves should be moving with a velocity
    • greater than that of sound. But anyone who thinks in keeping
    • cannot but do so. There is no sense whatever in formulating
    • again and again. The harm that is done by the wrong kinds of
    • should then be prepared, really to see what the phenomenal
    • this and from what was given yesterday, I must again
    • will see that they too are necessary for the building of a
    • true World-picture. I shall again refer to what was said
    • of what comes into being when we assimilate the
    • concepts: That of the sense-perception pure and simple, and
    • important to see without prejudice, what is the real
    • life by day, or all that is present in the field of our
    • consciousness in that we open our senses to the outer world
    • dream-life; the only thing that is added to it is the content
    • helps us realize that man's life of ideation — his
    • more, it is truer to the facts to say that through the eye, for
    • such. (Remember always that I am thinking of these processes
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  • Title: Astronomy Course: Lecture VIII
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    • in that we shall need these days too. Now I am also well
    • connection with this subject. Please prepare whatever
    • heretofore, bringing in what I would call the subtler aspects
    • on Earth. To begin with, we pointed out that as a rule the
    • Astronomy of our time only takes into account what is
    • idea of what the ‘real’ movements might be like.
    • of cognition used; first, what our senses when looking out
    • pointed out that this procedure can never lead to the
    • the reason that the mathematical method itself is
    • that we must adopt a different method. We have to take our
    • start not only from what man observes when he looks out into
    • said, will give us indications of what the real movements in
    • through the Ice-Ages. We saw that the special kind of
    • been developing in human nature what in the man of today is
    • dream-life. It is through sense-perception that our mental
    • the supposition, to help explain what is meant.)
    • What must it
    • will at any rate that we direct the vision of our eyes, and
    • that time, as we have seen, the power of ideation — the
    • dependent on all that was going on around him. Today we see
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  • Title: Astronomy Course: Lecture IX
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    • what is real.
    • relationship to it, all that we observe in the phenomena of
    • still have to establish in what way he is this image. If this
    • is what he is, we must first of all gain a clear
    • must know what a foreshortening means, and so on, in order to
    • to relate the picture to what it represents in reality, so,
    • today to bring before your souls what I might call
    • It may appear somewhat forced to keep
    • the heavens. But after all it is obvious that however
    • permeated with mathematical thoughts. What Astronomy
    • gain no true relationship to what Astronomy can say to us.
    • that to which we were led through the ratios of the periods
    • know what I am about to describe, I only want to elucidate
    • two foci A and B, and you know that it is a definition of the
    • ellipse that for any point M of the curve, the sum
    • It is characteristic of the ellipse, that the sum of the
    • You know that it has two branches. It is defined in that the
    • now ask: What is the curve of constant product?
    • that the two distances AM and BM multiplied together should
    • calculate the ordinates for each point that fulfills these
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  • Title: Astronomy Course: Lecture X
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    • processes of the head, the nervous system, or whatever you
    • try to explain these movements solely out of what can be
    • Earth's magnetism, that is, with the line of direction
    • that have been collected towards an explanation, into the
    • of the picture. This method encloses the phenomena, whatever
    • while the celestial phenomena are restricted to what is
    • Remember what
    • I drew your attention to the fact that the principle of
    • of the skull from that of the vertebrae. These investigations
    • such a way that the form which was inside and has now been
    • his head, and what works within, tending from within toward
    • factors, — that which works outward from an unknown
    • interior, as we will call it for the moment, and that which
    • works inward from without. The latter corresponds to all that
    • This line is in a way the place of origin of what works outward,
    • If you now think of what envelops the human skull, you have
    • what corresponds to the central line of the tubular bone. But
    • coincides, in fact, with that of the Earth's radius and
    • compare your feeling of self — that feeling of self
    • which is really based on the fact that in normal life you can
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  • Title: Astronomy Course: Lecture XI
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    • head and that of the metabolic system including the limbs. As
    • assign the metabolic system to what is earthly, — what
    • the forming of the head to all that derives from the great
    • Sphere, — that sends its lines of influence, as it were
    • this difference, we must relate it, to begin with, to what
    • consciousness of our time departs from what the naive human
    • it to be generally realised that this World-picture does not
    • represent absolute reality. We can no longer maintain: What
    • true form of the underlying reality, while what the eye
    • still have a feeling that he at least gets nearer to a true
    • what the head-man ascertains, so to speak. We base it on the
    • have recourse to all that is knowable by man, of man. We
    • whatever can be known of man.
    • presuppose what we arrived at in former lectures — the
    • take our start from what meets the eye — from what is
    • ask, dear friends: What does the eye behold, what do we learn
    • in the picture with what is given by the whole structure of
    • as fixed stars. I shall no doubt be repeating what is
    • What then do
    • find that it no longer presents the same uniform picture, but
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  • Title: Astronomy Course: Lecture XII
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    • today by pointing out that our studies hitherto have led us
    • contemplated, and in so doing we have divined that the
    • formation of man is in some way related to what finds
    • showed that wheresoever we may look in the human body, we
    • ribs and the adjoining vertebrae. True as it is then that in
    • less. We simply have to imagine that where the ribs are (the
    • drawing indicated those that are joined in front via the
    • attachment of the lower limbs to the pelvis. In all that
    • of it must be so imagined that in the one half
    • Further we must imagine that from this
    • purely and simply what is made manifest in the forming of
    • it not interesting that Mercury and Venus make their loops
    • their loop occurs when what the Sun is for man — so to
    • Jupiter and Mars to that in man which is little influenced by
    • way be related to what is brought about, amid the formative
    • principles of man, by the Sun — or by what underlies
    • to expression something that bears directly, not indirectly,
    • this line of thought and bear in mind that there is the
    • the form that comes to manifestation in these movements, and
    • must be when they are forming their loops, that is to say,
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  • Title: Astronomy Course: Lecture XIII
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    • Sun as centre. He then assumes that the sphere of the fixed
    • immense that the circumference of the circle, described by
    • before the Christian era. We must therefore assume that among
    • and spiritual life in a certain region at that time,
    • remarkable that in the prevailing consciousness of men who
    • and was supplanted by that of Ptolemy? Till, with the rise of
    • (For you will readily believe that
    • what held good for Aristarchus, held good for many people of
    • and it is true to say that among those who were the
    • moreover described in such terms that we can scarcely
    • distinguish it from that of our own time.
    • all essentials we may aver that the Ptolemaic system held
    • good for the Fourth post-Atlantean Epoch and for that alone.
    • What is the
    • that Ptolemy and his followers go back again to the idea of
    • he lets the planet move, so that the true path of the
    • circling movements so as to understand the fact that the
    • ancients were not far behind us. That they assumed this queer
    • Of course the Copernican system is simpler, — that will
    • other? What is the real difference between these ways of
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  • Title: Astronomy Course: Lecture XIV
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    • point to something that will naturally follow on the more
    • that in the last resort both the Ptolemaic system and that
    • way or another, what is observed. The Ptolemaic system and
    • mathematical or kindred figures what has in fact been
    • that in the scientific life and practice of our time what is
    • observed, what is perceivable, is taken far to easily, too
    • other things I have tried to show that the movements of
    • co-ordinated with what is formed in the living human body,
    • plant body, are so formed that if we recognise the
    • What is it due to? How does it come about? What prospect is
    • that underlies the Copernican world-system of today.
    • What are we
    • out a world-system? What do we do in the first place? We
    • be thus cautious in relating what you see in the outer world.
    • a drum with an aperture, and make the drum rotate so that I
    • follow that what appears to be a movement is really a
    • contemporaries: I look at three successive positions of what
    • I call a heavenly body, and assume what underlies them to be
    • the underlying hypothesis that it is always the same Moon.
    • (That may be right without question, with such a
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  • Title: Astronomy Course: Lecture XV
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    • deal with some of the things that may be causing you
    • difficulty in understanding what we have done hitherto. I
    • forming of man and what appears in the celestial phenomena.
    • seen. For a true Science we must accept that there is this
    • of thinking, the phenomena themselves are such that we find
    • therefore take for granted that we shall ever be able to
    • Geometry, that is to say, within a rigid three-dimensional
    • We can and we should try to take seriously that 'memberment'
    • that belongs to it. The metabolic system too, and all that
    • you turn a glove inside-out, provided only that the
    • oriented inward towards the radial quality that runs right
    • have "flipped" it, so that the inner side opens outside, in
    • What
    • word. In that we go from one pole to the other, we must adopt
    • impossible to gain a just or adequate notion of what the
    • to what constitutes the middle, in a certain sense, — the
    • middle member of man's organization. This will be all that
    • Suppose then we begin with such an organ and seek what
    • only take this as a picture) — if you call to mind that the
    • what must be needful also when we wish to comprehend the
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  • Title: Astronomy Course: Lecture XVI
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    • What we are
    • movement — what may perhaps be described as their
    • errors that are made in scientific life consist in this: they
    • acquire a feeling of the fact that you ought not to try and
    • answer are not yet achieved. I know that many people (present
    • tangible answers. What they are asking is in effect to be
    • of the ideas and concepts they already have. What if the real
    • existing ideas and concepts? In that case, theoretic talk
    • we have gained so far have shown that we must make careful
    • diverse are the forms of curves that arise in man himself
    • through the forces that build and form him. We ascertained
    • have to pass from what we thus discover in our own human
    • frame, to what is there outside in Universal Space, which
    • a rigid space, but that is mere appearance. As to this
    • real connection of what goes on in man himself and what goes
    • question: What relation is there, as to cognition itself,
    • between those movements that may legitimately be considered
    • relative and those that may not? We know that amid the
    • kinds: those that work radially and those which we must think
    • apprehend that element of movement which takes its course
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  • Title: Astronomy Course: Lecture XVII
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    • foci, — call it what you will. I should therefore have
    • that I have been saying, — so for example when you are
    • figures of rotation. This also underlies what I have just
    • of our Earth in changes that go on in man himself. We human
    • to be real. This is the thing that matters.
    • out that in the processes of human metabolism we have an
    • That which takes place between the head and the rest of man
    • direction parallel to the surface of the Earth — that
    • that of plant growth, that it is not permissible to think of
    • give to man's vertical direction the opposite sign to that of
    • similar to that in the plant. Hence, my dear Friends, we only
    • vertical direction. We must imagine that while man no doubt
    • This then is what we have. (I say again, I can only indicate
    • light of empirical phenomena) In what we here see
    • for in the line that joins the two. Moreover, the line will
    • What I have
    • led to realize that Earth and Sun must be thought of as
    • substantial line of what this means if you recall what was
    • that work from within outward (fundamentally the same is true
    • what is going on the Sun's environment as we should see
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  • Title: Astronomy Course: Lecture XVIII
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    • what I said yesterday about the opposite character of Earth
    • and Sun, we shall perceive that in answering such questions
    • right way. We cannot form true ideas of what we see if we do
    • not recognize from the outset that radical differences may be
    • called for in the whole way we interpret what is seen in one
    • case and in another. The phenomena that present themselves to
    • there are many phenomena the characteristic of which is that
    • phenomena — or rather, phenomena that seem
    • as we have to imagine that if we went through and beneath the
    • shall we have to imagine that if we moved from outside the
    • truth if we imagine that as we go from the circumference
    • them all together will be obliged to recognize that this is
    • conceive that there is negative matter in the inner space of
    • it yesterday. The movement of Earth and Sun is such that the
    • perceive and understand what you would otherwise fall short
    • start from such ideas as these. You must imagine that in the
    • Matter itself, — that is, earthly matter — is
    • well conceive that there is also an imaginary [intensity]. You
    • take the connection of what I have been saying with man
    • that man is related to earthly matter, we may compare man's
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  • Title: Social Basis For Primary and Secondary Education: Lecture I
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    • What I am going to say
    • deal with it in such a way that what is of essential value can be useful
    • believe you will have seen for yourselves that what could be given only
    • consideration all that arises from the new shaping of the world. So that
    • actually in everything that must be said on this subject, preeminently
    • understand them — it must constantly strike us what a gulf there is
    • between what must be called a declining culture and a culture that may be
    • attention to the fact that today I am wanting to deal with a special
    • drawing your attention to something that is clearly noticeable, namely,
    • whereas we are witnessing the dawn of another culture based on what is
    • always a matter of detail; I ask you to remember this in what I am saying
    • symptomatology that it will not be able to work in the way of agitators
    • We may meet with much misunderstanding in this direction today, but that
    • I have often asked you to bear in mind that, on the ground of the
    • world. You know how frequently I have referred to all that can be said in
    • to point out what a fearful counterpart it has. Quite recently I reminded
    • you that this can be seen at once when anyone, as a result of what we
    • a fact fraught with meaning for the present time. It shows that even on
    • what is pre-eminently necessary for an understanding of the present times
    • there exists something that is on the ascent, something that must be
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  • Title: Social Basis For Primary and Secondary Education: Lecture II
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    • link up with what I was saying here last Sunday in the manner usually
    • intended when people speak of continuing a subject. On that occasion I
    • either the economic life of that of the State. I tried, too, to show how,
    • instruction have to be applied in a new way, in order to give what must
    • that one essential in the future will be the training and particularly
    • really desire to serve their times. At present it is a fact that, if we
    • will not be what I should like to hold up as a standard or even a
    • pattern. But what I want to do is to indicate the angle from which we
    • should speak to teachers so that they may themselves receive the impulse
    • in those who are teachers. Above all, people must become aware that at
    • reason is that education has lost its direct connection with life. The
    • above all of the tremendous benefits that education is to derive from
    • ideas on education have suffered under something that up to now we have
    • questions today that cannot find so easy a solution as the following:
    • Judging from past experience this or that will be possible. Then doubt
    • not imperative that something should happen if we are to extricate
    • hold a course of lectures most of which were given on the assumption that
    • understood — to draw attention to the fact that a college should be
    • a department of life in general, that whoever wants to speak about
    • of world history, in what situations are we in life at present in all its
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  • Title: Social Basis For Primary and Secondary Education: Lecture III
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    • satisfied in many respects with what I would call superficial
    • conceptions, conceptions based on what lies on the surface of existence.
    • by another; but with these views of what is right and wrong we do not get
    • about what lies on the surface, they do not produce any rational result
    • aim; when we want to do something for ourselves we should not say that it
    • In diverse ways there has been an increase in what has existed for many
    • years, namely, what people here have wished to do has continually been
    • being said that it is a consequence, an outcome, of what was wished from
    • know that this is realised as something meant to run through my whole
    • lecture. Just look at what is experienced today by human beings, by small
    • school, in what goes on there everything is taken into account except the
    • After that there perhaps come music or singing, perhaps not that but
    • concentration to be so thoroughly undermined. What we must begin upon
    • time-table, that arch-enemy of everything to do with genuine education;
    • the time-table that continues throughout all stages in a school is what
    • education to health, we have to take care that in future the growing
    • discover at what age it is necessary to give the growing pupil
    • not choose that worst of all methods — the giving of three or four
    • whole period for the pupil, which means that for a certain period of his
    • knowledge of man that is genuinely psychological, from the educational
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  • Title: Introductory Words to the First of Four Educational Lectures
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • But the days are so few and, after what I have just been told,
    • that I can really hardly say whether I shall be able to get
    • be done that it is almost impossible to speak of any kind of a
    • Introduction is this: I should like to add more to what I
    • the Educator. Of course, all that I shall say with regard to
    • call your attention to the fact that the teachers must really
    • remind you that we take our stand on the Spiritual Science we
    • days of journalism, the fact is that people scarcely have a
    • real, a true feeling for what is meant by
    • “esoteric,” for people think today what is true is
    • true and what is right is right, and the true and the right
    • different. In real life the essential thing is that there are
    • mind that we are concerned with feelings, the ideas, the will
    • impulses of the next generation; we must be clear that our
    • once arises; Why is it then that humanity has reached the
    • say that when today someone in Central Europe speaks about, e.g.,
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  • Title: Lecture: Philosophy and Anthroposophy
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    • philosophy I attempt to show that this reproach is entirely unjustified.
    • erred into false tracks, fails to perceive that the nature of its own
    • in respect of the human self — that is, self-knowledge — is one
    • should realize that no external measures, but only a thorough knowledge of
    • that we should really feel the resistance of the two obstacles which human
    • in order to realize thereby that we endow them with their true value by
    • apparent. The belief that true reality is grasped by Natural Science is
    • also be admitted that an incalculably distant future will reveal the method
    • ideal of Natural Science. Yet it is essential that we should, in the face
    • “Boundaries of Natural Science,” that human knowledge would
    • experience, but we should at the same time feel that the distance between
    • observe that they do not result from comprehension or feeling, and we shall
    • reach the point of admitting that we do not, in truth, devote ourselves to
    • experience that we were bound to follow the course of Natural Science, but
    • that we were disappointed in the expectations raised by our diligent
    • insight into the natural processes. We then abandon the belief that Natural
    • to cherish the hope that ideal natural scientific knowledge can enlighten
    • us concerning our own being, is a sign that we have not sufficiently
    • advanced in the experiences that are possible within the scope of Natural
    • belief that actual reality, or something in the nature of unity with the
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  • Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • according to what I have just learned there are so many things to be done
    • during this time, that I am hardly able to say whether we shall get further
    • What I
    • would like to speak of in this introduction is this: to what I gave you
    • the educator. Of course what I shall have to say about the nature of the
    • — it is of course true that we hardly have a real sense,
    • a valid sense for what is meant by the esoteric. We believe today that what
    • is true is true, what is right is right, and that it should be possible to
    • proclaim what is true and right before the world, once it has been
    • so: here matters are quite different. The essential point is that you can
    • that produce them are guarded in the soul as a most sacred, hidden wealth.
    • sacred, hidden wealth, regarding it as something that plays a role only in
    • people today, we must always bear in mind that we are working on the
    • clear that our present work is to prepare this next generation for definite
    • tasks that will have to be accomplished sometime in the future of mankind.
    • what is the real cause for mankind having fallen into the widespread misery
    • manner of thinking and feeling peculiar to western man. We can say that if
    • Berlin or Vienna, than he is from what is being felt and thought today in
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  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • development of the physical and the etheric bodies and that of the astral
    • given here or there — by the change of teeth and by that
    • the man, but spread more over the entire organism. You know that between
    • But the years that follow the change of voice (or what corresponds to it in
    • call to mind what the change of teeth signifies. The change of teeth is the
    • outer expression for the fact that in the child's organism up to then
    • — that is, between birth and the second dentition
    • what happens formatively in the rest of the organism, in the trunk and
    • organism of trunk and limbs, to the physical and etheric bodies. What
    • activity, notwithstanding the fact that it proceeds from the physical body.
    • It is the same soul activity that works in the soul later as intelligence
    • and memory. It is only that later, after the change of teeth, the child's
    • modification of the child's soul life demonstrates that certain psychic
    • that appear after the seventh year as forces of intelligence, as
    • we have an interplay between soul and body that is quite real
    • is that what streams upward from the body is thrust back, and conversely
    • struggle between the two sets of forces — those that
    • those that need to be used especially in drawing, painting and writing. We
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  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • essential, in life, that man's connections with his environment are
    • properly if we were to imbibe produce that had already been partly digested
    • by man. This shows you that the essential thing is that certain things
    • education. Here, the essential thing is to know what we ought to learn and
    • what we ought to invent out of what we have learnt, when we are actually
    • kinds of principles and formulated statements, that is roughly the same, in
    • the human being in this way, what you are then receiving corresponds to
    • like to call one of them the musical element, the element of sound that we
    • see. Other sense qualities are intermingled with what we hear on the one
    • is essential that we really understand these processes right down to the
    • point where we understand what is actually going on in the body. You will
    • know that nowadays external science sees a difference between man's
    • so-called sensory nerves, that apparently run from the senses to the brain
    • motor nerves, that apparently run from the central organ to the organs of
    • movement and set them in motion. You will realise that from the standpoint
    • actually giving the impulse of will. So we can say that we have nerves that
    • that run from the centre to the ends of the organs of movement. But they
    • are basically the same nerve strands, .and the essential thing is only that
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  • Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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    • asserts that the unfortunate presence of dishonesty and alienation in society
    • He states fact that successful teaching requires a living synthesis of the
    • then that which we see is essentially the incorporation of the ego.
    • Considering this incorporation of the ego we can characterise what is
    • stress has been laid on the fact that that which has hitherto worked in the
    • at birth, the etheric body round about the seventh year. So what seen from
    • This is what people who understood something of these matters in bygone
    • that is to hear the various explanations in harmony with one
    • what happens further., In that which is set free —
    • gradually organising it through and through; which means that there takes
    • place a mutual permeation of the eternal I and that which is being formed:
    • fourteenth year, that is up to the time of puberty, we can say from a
    • certain point of view that an element of will, a musical element is being
    • described when we say: is being absorbed: for what lies in the outer world
    • is really the musical element and all that which is being absorbed as
    • itself with that which is being liberated, so that from birth to puberty,
    • that is up to the age of about fourteen or more, we are concerned with a
    • then later, even after puberty, the ego penetrates the astral body. So what
    • artistic education. What does this mean?
    • means, for example, that the ego must not enter the physical body, etheric
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  • Title: Community Building
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • frame of mind in which I speak to you today is not that in
    • in flames. The truth is that, for all those who loved the
    • might seem to be justified that a movement which directs its
    • case of the Goetheanum that we have lost the matter is somewhat
    • the building that what might perfectly well have been true in
    • question here was not simply, as I have often said, that a
    • the situation was that Anthroposophy stands upon a spiritual
    • sort of religious or scientific or artistic movement, but that
    • the artistic. Thus, it was quite impossible that the purpose
    • plastic shape, in every colored surface, that which comes from
    • that of art. For example, the friends who have seen Eurythmy
    • have received the impression that everything which responded to
    • every molded form, was something that responded, that spoke
    • that anyone who had expended his labor on this Dornach building
    • felt that his own emotions, which he had embodied in this work,
    • mentioned, we have lost the home that sheltered us, we must all
    • take the place of that which we have lost. With all possible
    • that we can do in future in the realm of Anthroposophy there
    • dear friends, I believe that what was then experienced,
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  • Title: Community Building
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    • the Movement 'free from illusions.' He explains that in anthroposophical
    • — everything that has occurred during these days —
    • of the immediate interest of the meeting. I hope that an
    • what was to be indicated in these two lectures was the manner
    • of view for precisely what is to be dealt with here. I spoke
    • yesterday in that manner in regard to the community-building
    • in which it is manifest that the Anthroposophical conception of
    • order to present the counterpart of what I spoke of yesterday,
    • upon a foundation similar to that of the Anthroposophical
    • Society. I shall later indicate to some extent that which
    • wish at first to point out that there have, of course, been
    • what was possible in the successive epochs of history and also,
    • fact that a certain moral atmosphere is created in them —
    • present — which may be described by saying that a true
    • statement that it strives for brotherliness on the one hand and
    • on the other for an insight into the spiritual worlds. What is
    • is that, within these societies based upon brotherliness and
    • who have withdrawn, and the like. In short, what may be called
    • understanding this phenomenon. And what I have to say in these
    • we go back once more to what I referred to yesterday, we find
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • quite clear on a number of occasions that to understand
    • the powers that intervene in the course of earth
    • a number of different approaches to show that as human
    • beings we are part of an ongoing evolution that may be
    • of time. I have also pointed out that there are certain
    • powers that have different goals for mankind than the
    • 15th century, very different from anything that went
    • compare it to the preceding age. We may say that one
    • particular feature of the present age is that
    • with the intellect, and we have come to believe that
    • people have always been thinking like this. That is not
    • will impulses that can be experienced in the human soul.
    • that older evolutionary forces persist into later ages
    • and continue to be present side by side with those that
    • earlier times in human evolution we find that the further
    • earth had taken a physical form in the cosmos that
    • well, but in an entirely different form. During that Moon
    • form that preceded the present one, the human being, the
    • etheric. His soul became active in a way that was
    • peculiar thing about this was that it related to the
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  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • of view, that it is important for us to consider the
    • edifice that seen in its entirety can show us the
    • that the human race in its present state of civilization
    • has by and large descended from the human race that
    • It has been said on a number of occasions that Atlantis
    • America that is today covered by the Atlantic Ocean. We
    • know that under the influence of that disaster — in
    • — the peoples of that time migrated first in an
    • they moved on, and that the European and Asian peoples of
    • peoples of Atlantis. We also know that civilization then
    • cultural contents that had first been achieved in Asia.
    • Europe. Thus I would say that the physical basis for
    • and Asia, descendants of the ancient Atlantean race that
    • in conventional anthropology and it is not realized that
    • migrations that proceeded from west to east.
    • science fully confirms it — that the peoples who
    • ordinary terms this means that the soil of Europe had a
    • The difference is that particularly during the earliest
    • 8th, 7th and 6th millennium BC and the millennia that
    • that.
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  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • for ideas that are less abstract than the vast majority
    • the only ones that enter into the realm of feeling for
    • world to be that the smaller communities of past times
    • not go far back in human evolution to find that social
    • times, that large empires have arisen, that the empire of
    • ideas about these things, ideas that fully relate to
    • that then, too, people formed certain kinds of
    • of occasions — for that would cause tremendous
    • term. Let us say that ‘realms’ arose. Such
    • today states are taken so much for granted that no one
    • What is
    • worse, they are so much taken for granted that people are
    • this, however, lies something that unites human beings in
    • back to prehistoric times, times that only partly extend
    • into historical times, we find that in those prehistoric
    • — whatever words we use do not really fit those
    • earlier ideas — was quite different from what we
    • earthly realm came very close to what people knew to be
    • highly paradoxical to modern minds, though that is only
    • consideration of things that existed during the past in
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  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • of anthroposophy. I am referring to the fact that modern
    • powers of decline that are clearly in evidence, to powers
    • that must inevitably take our present civilization to the
    • have to admit to ourselves that many things are coming up
    • realization; or in other words that there is a great deal
    • attention to what is really going on.
    • reasonable to say that at the present time little effort
    • and pay genuine attention to the forces that shape our
    • it a number of times over the years — that has its
    • movement that has come together because people want to
    • that are understandable and indeed also justifiable. In
    • principles that mean progress for the world. Certain
    • natural inclination for criminal activities that is in
    • movement that has an effect in cultural life is based on
    • also know very well what they want. They are the
    • fountainhead of everything that usually comes under the
    • what is really going on.
    • that when it comes to their frame of mind, particularly
    • are in many, many instances continuing in a way that was
    • Ages. That was a great and significant way of thinking,
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  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • heart, to discuss some of the things that really need to
    • be discussed. It is possible that most of what I have to
    • say today is a repetition of things that have been
    • often stressed that it is necessary for a sufficient
    • that can only arise if spiritual science reveals the
    • the 20th century. It has a peculiarity that seems
    • true causes. The peculiar thing about materialism is that
    • more recent times given rise to an idea that is believed
    • by a great many people, namely that the heart is a kind
    • of pump in the human organism that pumps the blood
    • facts are therefore entirely the opposite of what every
    • result that it is dinned into people's heads at school
    • therefore has to be said that materialism has not even
    • whatsoever under the influence of materialism. The heart
    • the wrong idea about the nature of the human heart that
    • serious about it, that being hung up on wrong ideas would
    • dinned into us and we have become used to thinking that
    • things are the opposite of what they really are. That is
    • some things that are important to know are a closed book
    • doing so, people never consider one thing that is
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • made that when any work is undertaken or any proposal
    • been in accord with that basic theme. It should also help
    • want above all to refer to something that can help us to
    • spiritual-scientific movement that has anthroposophy for
    • now been scientific evidence that Western culture is in a
    • come to the realization that the search for truth is a
    • realize that when we gain insight this is no mere theory,
    • centuries. Basically it has entered into all areas that
    • journals where people are informed as to what is
    • ‘true’; it is present in everything that is
    • religious confessions must of course attack anything that
    • is new; they must fight intensely against anything that
    • interpretation. If we wish to share in the work that
    • know what materialistic anatomy, materialistic
    • the present time to give full consideration to what
    • no reason at all to despise the things that materialism
    • modern life, a life that in the first instance is a
    • feeling, the very feeling that many people of the present
    • have. This is the feeling that everything immediately
    • real and that we should not look for reality in that
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  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • between what I have said before and what I wish to add
    • today. I have explained that the road to spiritual
    • One fact is that it is impossible to imagine that matter,
    • the basis of many different things that can be learned
    • the laws pertaining to it in that outer nature.
    • and that they want to follow the inner mystical path to a
    • mysticism shows that in their view, too, Physical matter
    • things right essentially means that we must no longer
    • very clear in our minds that however far we extend our
    • understood that all that exists in the outside world is
    • shall never find anything material in that outside
    • It is that the nature of matter, which materialism is
    • but the flame, I would say, that is lit within us by
    • in thinking that these men had a special faculty for
    • Until we know that external observation reveals only the
    • world of phenomena, Maya, and that inward observation
    • aware of gravity, so that we know from inner experience
    • what it really means to experience gravity. Concrete
    • inner experience should show us that between the
    • matter that merely comes to expression in mystical
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • well aware, it is often said today that spiritual science
    • genuine perception, and that it can only be a matter of
    • science working towards anthroposophy is that a kind of
    • subjective knowledge that really can only be a matter of
    • knowledge but merely the subjective belief that something
    • distinction that is made between science and belief is
    • quite a recent development. The view is that science
    • senses, or at most with things that can be established
    • and explored on the basis of experiments, and that
    • realm and it is said that one should never assume that
    • anything that is the subject of belief can be transformed
    • supersensible, non-physical world on the other that may
    • takes life seriously really ought to feel that the
    • can genuinely show the reason for the efforts that are
    • something that is infinite, permanent, supersensible. You
    • know that everything that is presented here from the
    • has been taught that there is such a difference between
    • this a number of times — that was inherited from
    • then. Knowledge came to people at that time when a power
    • arose in their hearts and minds that was not the power of
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  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • sleeping and waking that human beings experience within a
    • view that has so far been used less frequently in
    • that there are three main aspects to a human being. One
    • know of course that this is only an approximate way of
    • occupied. We have to be clear in our minds that the
    • the head and that they are in fact present everywhere in
    • question is, what happens to the sensory organism and the
    • consider this dream life you will be able to say that it
    • presents you with a kind of surrounding scenery that in
    • know very well when they are awake, that dream life
    • presents them with images that, in a way, derive from the
    • an unbiased way, we find that the dream images are
    • connected—that they relate to each other; they
    • interrelate in a way that is as definite as the
    • interrelations and connections that exist in our waking
    • be said, however, that whereas human beings have full
    • in which dream images follow each other we find that it
    • all doubt — that the human brain, which in a way is
    • state. In the waking state the situation is that our will
    • In our dream life we have no such control. What is more,
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  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • root causes lie that have led to the disastrous situation we are facing
    • that relatively speaking were not that long ago.
    • permitted to take the great disaster that has happened in recent years as
    • few words at the end of my last talk, to the specific Christ event that
    • view of the disastrous events and of their consequences that continue
    • immediately that large numbers of people, including those in authority,
    • have not yet become fully aware of what has come upon us. They have been,
    • we know of in historical times. We have seen that at the time when the
    • thoughts that were in people's minds, and that this spectre is still
    • there in the minds of people today. We have seen that this spectre of
    • no idea that really and fundamentallY something quite different was going
    • on to what they imagined the events of the time to be.
    • work — labour — had taken on quite a different form to what
    • human beings that will then work more or less independently. I would say,
    • therefore, that in recent times human work has come to consist more in
    • will find, for instance, that during the period preceding the outbreak of
    • war, 79 million 'horse power years' of that kind of energy were produced
    • from coal-mining. They did not arise from something that human beings let
    • What does this really mean?
    • shows that on average every single individual in Germany had a horse by
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • recall a number of things that are already quite familiar
    • that there are four major aspects to the human being and
    • that human beings may be characterized as possessing a
    • and an ego. We also know that we can only really
    • four. Essentially the first four refer to aspects that
    • the spirit-man. We know, however, that these three
    • aspects of human nature are such that we cannot consider
    • that we now have a physical body and so forth, going as
    • far as the ego, and that in time to come we shall have a
    • the anthroposophical literature that is already available
    • that those different aspects of the human being are
    • What do we
    • mean when we say that we relate to the ego we bear to the
    • present earth? It means that inherent in the elements of
    • the earth, the forces of the earth that are known to us
    • principle that activates the ego. Our ego is intimately
    • find that human nature as we know it today relates
    • time of the Ancient Sun, and so forth, and that our ego
    • that the elements we refer to as spirit-self, life-spirit
    • this means that we have something in us that needs to be
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