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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
    • festivals also differ as regards the human soul-forces. Christmas
    • large masses of humanity. The Easter festival, which requires that we
    • of the entrance of a super-sensible Being into human evolution, is the
    • most challenging to the human powers of understanding. It is a
    • festival which lifts human understanding to the highest level, and
    • particularly between the human will and the super-sensible world, the
    • will-impulses into execution in the world is brought to human
    • touches man can be brought before our consciousness in the most
    • manifold ways; and with the recurrence of the Christmas festival
    • Thus we are shown two ways by which this earlier humanity reached what
    • conceive of human beings as possessing thought and perception, and we
    • soul-constitution of man has changed with the passage of time; how
    • even earlier — humanity regarded its own life and the nature of
    • underwent many changes before it became that reasoning analytical
    • of the world which will be permeated by full human consciousness.
    • Mystery of Golgotha approached humanity. But remnants of both still
    • as standing on the topmost rung of human society, and had retained
    • place open the earth quite beyond ordinary human ken.
    • the starry worlds and wherein the secrets of human events were also
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  • Title: Lecture: The Ear
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    • Spiritual Relationships in the Human Organism.
    • containing the German texts is entitled,
    • relation of man to the super-sensible worlds — or, as I might
    • equally well express it, the relation of man's earthly life to his
    • life between death and a new birth. For seen from a human point of
    • view man's life between birth and death — interwoven as it is
    • represent this physical world itself. While the life of man between
    • super-sensible or spiritual world, represents — seen from a human
    • and conclusions of great importance to human life.
    • that man as he stands before himself in the physical world represents
    • in my Theosophy. Of man, however, we must say that in many
    • the realm of the sense-perceptible. A human eye or ear on the other
    • — this is a thing that man brings with him as a plan or tendency
    • of man, in communion with higher spiritual Beings, with the sublime
    • Beings of the Hierarchies. To a very large extent, man between death
    • is formed and moulded by the work man does between death and a new
    • we may say: Observe a human eye! We cannot assert that it is
    • us with our senses; nor can we say this of the human ear. Rather must
    • we say: To understand a human eye or human ear we must have recourse
    • super-sensible world. We must realise that a human ear, for example, is
    • Maximum number of matches per file exceeded.
  • Title: Education for Adolescents
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    • volume containing the German texts is entitled, Erziehung und Unterricht
    • the German texts is entitled,
    • — not only into human beings, but into everything, even into a
    • the human soul, questions of history — so that riddles arise in
    • [A term used to designate all that is sentient in man
    • of the world and its manifestations do not arise in young
    • elements in the human organism at puberty. If young people are rightly
    • this I do not mean that you should make as many mistakes as possible
    • beginning to talk like more than a man. Why, the whole world speaks
    • Young people demand imaginative powers; you must approach them with
    • be diverted from all the teacher's little mannerisms. Here, too, the
    • interest in other human beings is not possible if the right sort of
  • Title: Lecture: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
    • containing the German texts is entitled,
    • THE COSMIC WORD AND INDIVIDUAL MAN
    • To speak of the human being as consisting of physical body, etheric
    • reason we have tried on many occasions to describe what is really
    • meant by these members of man's being. It is always possible to go
    • reality. To-day we shall consider the human etheric body, describing
    • this human etheric body. We should not stop at the vague conception
    • We know that when, under earthly conditions, the human being goes to
    • human being is asleep, and in particular at the etheric body. In this
    • when the human being is asleep.
    • We see the physical body grow still. We see the human being unable to
    • the external world changes, inasmuch as the human being becomes
    • whole extent, the physical body rests — but the human etheric
    • sleeping human being — that is to say upon the part of the human
    • process which originates from the region of the human eyes. It is as
    • irradiate the interior of the physical part of the sleeping human
    • being. The interior space of the human being is illumined by a
    • light, which streams into the interior of the human being, cannot be
    • on in the interior of man; there is no organ within the physical body
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Awakening to Community - I
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    • Authorized translation from the German
    • Published in German as:
    • Authorized translation from the German
    • Published in German as:
    • 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 life built on human community, a community where people could live
    • as human beings. This alienation from the spiritual, psychic and
    • longer provide what modern man's inner life requires and the dignity
    • of full humanness demands.
    • just any other present day group of human beings is something that
    • springs from the innermost core of his humanity, something he feels
    • the surface of his soul from the eternal sources of all humanness.
    • world presently is to satisfy a longing for full humanness. People
    • be called a reversing of human will impulses. A person is born into a
    • certain period and educated to be a man of his time. The result is
    • the human world around him. He grows up, and as he does so he grows
    • consistent with full human stature for a person to couple his life of
    • practice that civilized man has developed in recent centuries is just
    • that this desire exists only as an instinct in many of those who seek
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • Man's Responsibility for World Evolution through
    • They were published in German as:
    • of the truths underlying human life and cosmic existence is by no
    • Science. For many centuries men have grown accustomed to look at only
    • existence which is demanded of them at their present age of
    • freedom, the destiny of a human being has its origin in a previous
    • incapable of explaining the intricacies of human life. Although this
    • the life of man. As a matter of fact it is scientific thought
    • that has remained farthest of all in the rear of the actual demands
    • understanding of human life. The teachings of Spiritual Science must
    • When a man comes to Spiritual Science today he begins to understand
    • through the centuries. To take a concrete example: How does a German
    • tracks of one continuous stream of human life which leads back then
    • explain what is happening to mankind at the present time by what
    • understand either the human beings or the events of the present age
    • of investigation which may seem highly improbable to a great many
    • that they should be made known, because humanity is inwardly yearning
    • I have said on many previous occasions; namely, that those who want
    • has civilization led human beings into the present catastrophic
    • I have said before that many souls living at the present time were
    • Maximum number of matches per file exceeded.
  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • The Supersensible Being of Man and the Evolution of Mankind
    • take place unless humanity is able to find a new relationship
    • A public lecture delivered in Stuttgart, Germany,
    • on July 11th, 1919. Authorized translation from the German
    • Published in German as:
    • take place unless humanity is able to find a new relationship
    • A public lecture delivered in Stuttgart, Germany,
    • on July 11th, 1919. Authorized translation from the German
    • Published in German as:
    • Supersensible Being of Man
    • And the Evolution of Mankind
    • applying to what I have been presenting for many years — has
    • mankind. However, there are still all manner of prejudices against
    • the anthroposophical approach to knowledge of man's super-sensible
    • anthroposophy cannot speak about the super-sensible being of man in
    • the kind of way people would still like to hear it spoken of in many
    • presenting a point of view still popular with many people who find it
    • present-day mankind. I wanted this to be said because it is just from
    • the views which arise from a valid consideration of man's
    • many people nowadays have the most detrimental illusions. Today,
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  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • They were published in German as:
    • They were published in German as:
    • at all events the whole of civilised mankind.
    • more intimately bound up with the whole being of man, with his
    • ideas, feelings and impulses of will in human beings. Inner strength
    • evolution man has progressed from an instinctive and unconscious to a
    • sphere is an unconscious urge in the whole of mankind today. On
    • among the peoples, whereas the new instincts of mankind call out for
    • destiny. Mere knowledge of everyday dealings between man and man will
    • observation of a man's gestures and movements enables us to
    • another man from his gestures and movements, but if circumstances are
    • is but the intercourse between man and man. Something which
    • transcends the individual human element must be revealed by knowing
    • and understanding another man. We are really faced with a difficulty
    • as an entity? We can speak of an individual human being merely from
    • or a people is only a totality of so many individuals. Before we can
    • Now a man who undergoes spiritual training,
    • understand the being of man in the light of Spiritual Science. In a
    • published a few years ago, I said that man, as he stands
    • In the human organism we have, in the first
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • The lectures were published in German as:
    • a translation by F. Hough. The German text is contained in
    • man's feeling life to some extent. Yet its answer can only be found
    • when, in genuine concern for the being of man, he contrasts, with a
    • same time social, and today every man experience the urgency of the
    • science, man is led to consider the objects of the world in their
    • comprise everything that is within the world order, including man.
    • Today, in so far as we wish to understand man by means of natural
    • appearances outside man, and we then attempt to extend in more or
    • ‘We may not come to a halt before human freedom.’ I have
    • A man who seeks a strictly
    • really given empirically in immediate human experience, and that
    • mankind has learned through established ways of thinking and knowing,
    • necessity to include the most intimate experiences of the human
    • being, so that mankind will be fully enmeshed in the web of natural
    • into the most intimate details of the human being, as well as to the
    • lies the dignity of man, wherein exists true human worth?” Here
    • 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
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Yuletide and the Christmas Festival
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    • They were published in German as:
    • German text is included in the volume of the Complete
    • By receiving the Spirit the human soul
    • takes effect, how it manifests in what man can feel, love and
    • in this way of the Spirit and its progressive manifestation
    • in the course of man's existence, the Eternal and the
    • particular manifestations of life here and there, we can
    • reminiscent of past forms in which the Eternal, manifesting
    • become for many of those who want to be regarded in the great
    • warmth of feeling that pervaded the human soul at the times
    • great Universe out of which man is born, in order that our
    • resurrection of mankind, the birth of the Spirit of
    • were intimately connected with the manifestations of the
    • when the herdsman or cattle breeder of ancient Europe was out
    • felt with the animal world as being under man's
    • with a bleakness of which modern humanity has little idea.
    • were times when the unique manifestations of climate and of
    • that pervades a man when, unmindful of the outer world, he
    • transformed in the soul in such a way that a man was, as it
    • any fully developed feeling that if a human being is to find
    • Maximum number of matches per file exceeded.
  • Title: Memory and Love
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    • over from the life before birth, and of the quality in the human soul
    • over from the life before birth, and of the quality in the human soul
    • Spiritual Relationships in the Human Organism,
    • and published in German as,
    • lectures I have been permitted to give here. I spoke then about man's
    • spiritual science can throw on the experiences undergone by man in the
    • like to speak of how man's life on earth is in a certain sense a reverse
    • image of those experiences. Human life on earth is understood only when
    • spiritual world, where man spends the major part of his existence.
    • first to speak of some of the ways in which the human soul expresses itself
    • that the experiences of the human soul between death and rebirth differ
    • essentially from those between birth and death. Here on earth a man's
    • in the way it comes about on earth in the human soul it has nothing to
    • independent as human thinking is, it could not take its course here in
    • here on similar occasions. When a man is walking, the ground he walks on
    • human thinking In short, my dear friends, here in earthly life there is
    • nothing in man that does not depend on the body for support. Within the
    • ordinary consciousness. Least of all does a man know what he generally
    • that is like a faculty of memory such as man does not have in ordinary
    • birth a man has experienced his living together with the spirits of the
    • Maximum number of matches per file exceeded.
  • Title: Memria e Amor
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    • over from the life before birth, and of the quality in the human soul
    • ministrada em Stuttgart, algumas semanas antes de o primeiro Goetheanum - o edifício ao qual
    • vida antes do nascimento; da qualidade na alma humana que é a semente para a vida após a
    • no Organismo Humano [em inglês, Spiritual Relationships in the Human Organism], e
    • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
    • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
    • Ocorre o mesmo com o pensamento. Em essência, o pensamento certamente não é um processo cerebral, mas sem o suporte do cérebro ele não poderia ter seu curso terrestre. À luz dessa comparação, obtém-se uma concepção correta da espiritualidade, bem como das limitações físicas do pensamento humano. Em suma, meus queridos amigos, aqui na vida terrena não há nada no homem que não dependa do corpo como sustento. Carregamos nossos órgãos dentro do corpo - pulmão, coração, cérebro e assim por diante. Com saúde normal, não temos percepção consciente de nossos órgãos internos. Nós os percebemos apenas quando doentes, e ainda assim de maneira muito imperfeita. Nunca podemos afirmar que possuímos conhecimento de um órgão por lhe termos olhado diretamente, a menos que estejamos estudando anatomia – mas aí não estamos estudando um órgão vivo. Nunca podemos dizer que temos a mesma visão de um órgão interno que temos de um objeto externo. É característico da vida terrena não conhecermos o interior de nosso corpo por meio da consciência comum. Ainda menos um homem conhece do que ele geralmente considera de maior valor para sua existência corporal – o interior de sua cabeça. Pois quando ele começa a saber alguma coisa a seu respeito, via de regra, o conhecimento se mostra deveras desagradável – dor de cabeça e tudo o que a acompanha.
    • Ora, meus queridos amigos, se entre a morte e um novo nascimento não tivéssemos a experiência de olhar para dentro de nós mesmos e de encontrar o mundo do espírito, aqui na Terra não haveria tal coisa como moral. O que retemos dessa experiência dos seres no mundo espiritual, quando entramos na vida terrena, é uma inclinação para a vida moral. A força dessa inclinação se dá proporcionalmente à clareza com que, entre a morte e o novo nascimento, o homem experimentou a convivência com os espíritos do mundo superior. E qualquer um que, em um sentido espiritualmente correto, examine essas coisas, sabe que os homens imorais, como resultado de sua vida anterior na Terra, tiveram uma experiência muito embotada dessa existência espiritual. Mas, se entre a morte e um novo nascimento, pudéssemos experimentar apenas o que nos torna um com os seres do mundo superior, e nunca pudéssemos experimentar a nós mesmos, então seria impossível alcançarmos, na Terra, a liberdade, consciência da liberdade, consciência da nossa personalidade, que é fundamentalmente idêntica à consciência da liberdade. Assim, quando, na Terra, desenvolvemos moralidade e liberdade, elas são memórias do ritmo que experimentamos no mundo espiritual entre a morte e um novo nascimento. Ao direcionarmos nosso olhar à alma, podemos falar mais precisamente sobre o que nela ecoa: por um lado, tornar-se um com os seres espirituais e, por outro, nossa experiência da consciência espiritual do eu. O que durante a vida terrena permanece em nossa alma como um eco de nos tornarmos um com os seres do mundo espiritual é a capacidade para o amor. Essa capacidade para o amor está mais intimamente relacionada à vida moral do que se pensa.Pois sem a capacidade para o amor, não haveria vida moral aqui na Terra; tudo isso surge da compreensão com que nos depar
    • amos com a alma de outrem, e do esforço para realizar o que fazemos a partir dessa compreensão. Comportarmo-nos abnegadamente com os demais e agirmos moralmente no amor são essencialmente ecos de nossa vida em comunhão com seres espirituais, entre a morte e o renascimento; e isso permanece conosco depois da nossa experiência do que se poderia chamar de solidão – pois é sentida como solitária a experiência do nosso eu no mundo espiritual quando, por assim dizer, expiramos. A inspiração é como uma experiência de seres espirituais; a expiração é como uma experiência do nosso eu. Mas sentir-se solitário – bem, esse sentimento tem seu eco aqui na Terra na nossa capacidade para a lembrança, nossa memória. Como seres humanos, não teríamos memória se ela não fosse um eco do que descrevemos como um sentimento de solidão. Somos indivíduos reais no mundo espiritual porque – não posso dizer que seja porque nos retiramos para dentro de nós mesmos – mas porque somos capazes de nos libertar dos espíritos superiores dentro de nós. Isso nos torna independentes no mundo espiritual. Aqui na Terra somos independentes porque somos capazes de lembrar nossas experiências. Pense no que seria de sua independência se, em seus pensamentos, você tivesse que viver sempre no presente. Seus pensamentos lembrados são o que possibilita que você tenha uma vida interior. Lembrar nos torna personalidades aqui na Terra. E lembrar é o eco do que descrevi como a experiência de solidão no mundo espiritual.
    • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
    • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
    • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
    • Assim, meus queridos amigos, comparei a experiência do homem em conexão com seres superiores no mundo espiritual, que alterna com sua experiência do eu, com a respiração: inspiração e expiração. Em nosso processo respiratório e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da “respiração” no mundo espiritual. Conforme eu já disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contemplação do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com nós mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto é, obviamente, uma respiração espiritual. Aqui na Terra, esse processo de respiração se torna memória e amor. E, de fato, a memória e o amor também atuam juntos aqui na vida física terrena como uma espécie de respiração. E se com os olhos da alma vocês forem capazes de ver corretamente esta vida física, serão capazes de observar em uma importante manifestação da respiração – no falar e no cantar – a atuação fisiológica conjunta da memória e do amor.
    • Estudem a criança até a troca de dentes. Notarão como o poder da lembrança, da memória, gradualmente se desdobra. Inicialmente, é bastante elementar. A criança possui certa memória, mas ela se torna uma força independente apenas no momento de troca da dentição, estando completa em seu desenvolvimento quando a criança está madura para a escola. Só a partir daí que podemos começar a edificar a memória. Antes disso, ao enfatizarmos a memória, tornamos a criança rígida e criamos uma condição de alma esclerótica para sua vida posterior. Quando lidamos com crianças antes da troca de dentes, trata-se de receberem as impressões do presente da maneira correta. É entre a troca da dentição e a puberdade que podemos empreender a edificação da memória.
    • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
    • Obtemos a ideia acertada disso se dissermos: antes de descerem à Terra vocês estavam no mundo espiritual e viviam lá, conforme descrito. O grande esquecimento veio. No que sua boca profere, do que sua alma se lembra, em como sua alma ama, vocês não reconhecem o eco do que eram no mundo espiritual. Na arte, entretanto, recuamos alguns passos da vida, por assim dizer, e nos aproximamos do que éramos em nossa vida pré-natal e do que seremos em nossa vida após a morte. E se formos capazes de reconhecer como a memória é um eco do que tínhamos na vida pré-terrena, e como o desdobramento do amor é a semente do que teremos após a morte; se por meio do conhecimento do espírito imaginarmos o passado e o futuro da existência humana, na arte invocamos ao presente – na medida do possível para o homem em sua organização física – invocamos o que nos une ao espírito.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
    • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
    • A humanidade realmente adquiriu a arte da vida religiosa. E Schiller tem razão ao dizer: “Somente no alvorecer da beleza se avança para a terra do conhecimento”, que geralmente se encontra citado nos livros como “Somente através da porta da beleza se avança para a terra do conhecimento.” Se um artista comete um lapso, isso é passado para a posteridade. A leitura certa, é claro, é: “Somente no alvorecer da beleza se avança para a terra do conhecimento”. Em outras palavras: todo conhecimento vem por meio da arte. Fundamentalmente, não há conhecimento que não seja intimamente relacionado à arte. É apenas o conhecimento ligado ao exterior, à utilidade, que aparenta não ter ligação com a arte. Mas esse conhecimento só pode se estender ao que, no mundo, um mero lapidador saberia sobre pintura. Assim que na química ou na física se vai além – estou falando figurativamente, mas você sabe o que quero dizer – do que a mera retificação de cores implica, a ciência se torna arte. E quando o artístico é compreendido em sua natureza espiritual da maneira correta, ele gradualmente avança para o religioso. Arte, religião e ciência eram uma coisa só, e ainda é possível termos uma noção de sua origem comum. Isso alcançaremos apenas quando a civilização e o desenvolvimento humano retornarem ao espírito; quando levarmos a sério a relação existente entre o homem aqui, em sua existência física terrena, e o mundo espiritual. Devemos nos apropriar desse conhecimento sob os mais diversos pontos de vista.
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • Spiritual Relationships in the Human Organism.
    • They were published in German as:
    • Spiritual Relationships in the Human Organism.
    • They were published in German as:
    • Steiner's works in the original German. (Vol. 218 in the Bibliographical
    • 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
    • manner of manifestations — thoughts, feelings, impulses of will,
    • man — surge up from the depths; they are obviously closely bound
    • are recognised today, the depths of man's soul-nature can never be
    • sleep as it occurs every day of a man's life, and we shall be obliged to
    • subconscious or unconscious in man, namely the region of soul-life
    • to you many times from various standpoints. Today I will do so again
    • man cannot, with ordinary means of knowledge, tell what his soul does
    • similar manner to the way one experiences in sleep, the possibility is
    • opened for us to behold what the soul of man undergoes during sleep, and
    • man goes to sleep, you know how in the moment of doing so the
    • the physical organism of the human being, and it does so most of all
    • them in a quite definite and differentiated manner. In the life of day
    • you feel yourself as a human being enclosed within your skin, and having
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • influences from inside the beings inhabiting it. In a human being, the
    • In the case of man there is a kind of connection between this organ
    • cord. If a human being arrives at mathematical conclusions, we are able
    • human being is more a kind of automaton. Hence it is a peculiar feature
    • This automatism does not work so strongly in man, because the human
    • man's, the horse participates in the life of the earth, and the force
    • many years ago. I made the acquaintance of several small boys —
    • amount of affection for the man, no thinking will then be required in
    • by itself. This is based on the connection between the human soul and
  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • Influence of the human will upon the course of economic life
    • (Influence of the human will upon the
    • course of economic life.Emancipation of the money-market
    • generally — in the way imagined by many people at the
    • action, any direct human intervention, being able to effect
    • substance. And in the same way many people have the idea in
    • to the exclusion of all intervention from the human will. It
    • of many persons to-day it seems quite foolish to criticise
    • educates in a man something which leads him to look plainly
    • They then, through all sorts of business manipulations,
    • per cent, and in Germany at times as high as 8 per cent; and
    • its social manifestations. It may be all very clever, it may
    • represent a certain natural course in human life, — or
    • out, how many out of a number of persons, who are now 20
    • many will have died. One only needs to take the number large
    • so many persons of 20 years old, only so and so many will be
    • many people will commit suicide within this area. But would
    • falls of necessity to the ground, so these human beings are
    • existence of certain laws does not mean that man's free will
    • different; and not to state anything about Man's free will,
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • onward-bearing force, should make its way into as many heads
    • to many things, let me say. And here I should like to point
    • by me not once but many times: and that was the question of
    • example; there are many others that might be quoted. And I
    • man, who is in the thick of business-life under a
    • state-system which is not the German one; and in the course
    • experience as a practical businessman, he had arrived at the
    • man,’ and that one is ‘a practical man’
    • Germany during the war; It must be left to the people above,
    • as I was saying, I have not met with many as yet, but when
    • one can learn in the factory as a business-man or a practical
    • actual needs of the time, people should now come and demand,
    • still to-day make such a demand as this; and that they are
    • necessary for mankind to know about the Threefold question.
    • they all reside entirely in the human will. They reside in
    • exactly the same agitation going on as before. As mankind is
    • question to-day is a human question, a question
    • strictly of human worth and human consciousness. And one
    • destruction of everything we possess in the form of human
    • but a question of human beings. And we have to recognise,
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • of Man. Lecture given at Basel, Switzerland, January 12, 1916)
    • all the problems related to the soul life of the human being
    • human soul life arbitrarily, but I hope to be able to show how
    • what we are concerned with in human and spiritual history will
    • There must be some reason why humanity finds it so difficult to
    • of the human soul, and which arise out of the deepest needs of
    • the soul. The human soul incessantly tells itself that within
    • the human being is hidden something that exists beyond birth
    • something like free decision at the root of human action, a not
    • approach I have represented for many years now — and also
    • two problems that is humanly satisfying, but it believes it
    • concern to the human being himself, for they are pre-eminently
    • questions of human self-knowledge.
    • many times — that the science of spirit is definitely an
    • humanity has enjoyed as a result of scientific work in recent
    • today, questions that concern human self-knowledge above all,
    • within the human being himself, to what surges to and fro in
    • go on in the human soul, and which are of significance to the
    • dimly in the distance amid many other noises and hardly
    • learned to dance decades before as a very young man. At that
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • HISTORICAL EVOLUTION OF HUMANITY
    • Nature of Anthroposophy. Lecture given at Elberfeld, Germany,
    • Goethe's observation of human beings and of humanity led
    • insight into human life, and yet what he seems to be saying is
    • human history that is important, but rather the feelings and
    • whole of humanity is now embroiled, a number of people
    • by the historical standards that humanity is accustomed to
    • humanity suggested that the European countries would in future
    • that what even this gifted man had learned from his study of
    • over the whole earth demand judgment from us. We must know what
    • that happen in human life. I would like to characterize
    • German historian, Karl Lamprecht, who in 1904 at the invitation
    • his comprehensive judgment about the history of the German
    • German historian, came to about his own German nation. He has
    • course of human evolution. He seeks the motivating forces and
    • University. He said that German history can be divided into
    • of human deeds, of the constitution of the human soul, of the
    • way in which human beings work.
    • German nation at that time arose out of a kind of activity of
    • historical evolution of the German people which happens at
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • and published in German as,
    • mankind today — a spiritual deepening through the new
    • profoundly serious should be this striving for man's
    • in and through the spiritual is spoken of today, for many
    • a man — and it is just as well there should be people
    • contains — a man who agrees with the content of the
    • mean? The man is in theoretical agreement with the lecture.
    • with anything. It means that the man has no feeling for the
    • manifesto may be launched or a book written, but it is
    • bringing spiritual forces into the social life of man because
    • by many socialists) just as in the other case it was that of
    • Constantinople. Since then no catholic man of learning dare
    • talk of the spirit being present in man. They may only say
    • that man consists of body and soul. Ant. so it was all
    • other words the threefold division of man's being into body,
    • established that man consists of body and soul, the soul
    • ordinary man's province to speak of soul and spirit; belongs
    • seriously. Today we may not out of human weakness venture on
    • man today says that he stands in the world as man with the
    • plant kingdom and mineral kingdom as being below physical man
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  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • and published in German as,
    • really genuine spiritual deepening is necessary for mankind
    • understanding for the needs and demands of the present time,
    • is to many people absolutely and utterly
    • a letter from a man who takes an active interest in spiritual
    • illustration and so shall give no name. It says that this man
    • it really is. Here is a man — and it after all a good
    • Theoretically, the man agrees with much of the lecture; but
    • theoretically. This man really hast no perception of the true
    • manipulation or application of the thing. If I sit in Dornach
    • humanity as it is to-day, in a way that is in
    • give their personal opinions to their hearere. But a man who
    • to absorb the content of anything many only mean that one has
    • no fight. Some idealistic academic manifesto may be issued
    • spiritual forces into the social life of humanity, because
    • man has a spirit within him, but only that he has a body and
    • man, of man as body, soul and spirit; for the Council of
    • Constantinople had laid down that man consists of body and
    • they divided man up, into body and soul this was purely
    • dogma. It is a monopoly of theirs! And a man is not within
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  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • and published in German as,
    • consciousness which our present humanity should in accordance
    • consciousness attained by evolving humanity.
    • about the consciousness of humanity in the forward evolution
    • of the disclosures of modern history man has imagined the
    • world. Now, for every really thinking man, the question must
    • phantasies. Of course the modern man does not clothe that
    • consciousness, but the modern man encloses it in
    • adapted by humanity in general of the present day is this; to
    • all that we have been considering, during the course of many
    • really human factor in this picture; it simply says something
    • of time when it is impossible for human evolution to advance
    • old Greek had a territorial, or a land consciousness, and man
    • necessary for the general consciousness of humanity at the
    • under which man labours, for example, the illusion that he
    • something else, namely that man can acquire certain inner
    • are comparable to the experiences which a man has in towns
    • while a man is in the world, he travels through space and
    • experiences something which says to him; You, as man, are not
    • him”. But a man who knows how to understand inner
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  • Title: The Ten Commandments
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    • The Ten Commandments
    • published in German as,
    • published in German as,
    • TEN COMMANDMENTS
    • mankind, although it appears far removed from the realm of our
    • relationship to it. It is the Ten Commandments, which we will
    • these Ten Commandments concur with various laws and
    • commandments of other ancient folk and don't really depict
    • What we have examined in the developmental route of mankind in
    • enormity, which struck mankind, in the Ten Commandments given
    • evolution of mankind during the post-Atlantic time. We saw how
    • Chaldean-Egyptian-Judaic, the Greek-Roman and Germanic cultural
    • mankind. Now we stand at the end of the third and at the
    • the old Indian bodies still gave mankind possibilities to go
    • instance, many experienced community with these Beings who did
    • mankind had to fulfil in this time when the mission of Moses
    • in the sun and who connected himself with mankind and against
    • the dark spirit: Ahriman. This was presented in a
    • became considered the ideal human form, possessing all possible
    • astral body, so the human astral being was thus represented as
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  • Title: At the Gates: Lecture I: The Being of Man
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    • Lecture I: The Being of Man
    • being of man, the three worlds, life after death, karma, the evolutionary
    • THE BEING OF MAN
    • a man might receive a letter intended to bring about action of some
    • of Sponheim, a German scholar who was also an Initiate and the teacher
    • of humanity owe their origin to impulses issuing from occultism. For
    • fruits of the teaching were allowed to reach humanity, would fail. Among
    • to the public. Whence does man originate? What is his goal? What lies
    • science has always been to unravel the riddle of man. Everything said
    • the nature and being of man. When someone comes into our presence, we
    • body. Man has this body in common with the whole world around him; and
    • although the physical body is only a small part of what man really is,
    • body. But man can move, feel and think; he grows, takes nourishment,
    • is certainly true of plants and animals. Man has in common with the
    • Man has a physical body
    • 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
    • dimmed and dulled. To grasp theosophical truths a man must be quite as
    • Man, of course, has other
    • and thus have a further principle in common with man: the astral body.
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  • Title: At the Gates: Lecture II: The Three Worlds
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • became blind and deaf, and even in her seventh year this human child
    • woman who gave her love, and now, at the age of twenty-six, Helen Keller
    • Row. He says: One man will achieve it in seventy incarnations, another
    • The physical world, the scene of human life.
    • the two higher worlds — just as a blind man does not see the physical
    • proportion as a man acquires new senses, so are new phenomena revealed
    • characteristics of its own and he has to learn many new things. One
    • — this happens with very many people and they mostly have no idea
    • to recognise these peculiarities of the astral world. Many myths and
    • them out of their wisdom and imparted them to humanity. All myths, legends,
    • is a bad man or that I don't like him, then for anyone who can
    • of Devachan. When a man is observed over there by an Initiate, the physical
    • everything that might still have existed even if there had been no mankind.
    • It includes all man's original thoughts which enable him to bring something
    • are those of an ignorant or a learned man, of a poet or a peasant. They
    • past history of humanity — but he must first learn how to do it.
    • The spiritualist imagines he is seeing a man who has died, when it is
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • How does man spend the
    • between them. Let us consider what happens to a man from the moment
    • separate members of the human entity.
    • We have seen that man
    • Spirit-Self, or Manas, partly developed, party still in embryo.
    • Spirit-Man, or Atma.
    • man has the first four of these bodies around him in space. The etheric
    • from the head downwards. When a man falls asleep, the physical and etheric
    • body, man loses consciousness in sleep, for in this life he needs the
    • When a man dies, things
    • man remembers all that has happened to him in the life just ended. His
    • shock or anger — for instance a man who is drowning, or falling
    • itself from the brain and a man's whole life flashes before his soul.
    • and the higher a man's development, the slower the process becomes, until
    • condition we must realise that in his earthly life a man's consciousness
    • does a dead man feel? To take a simple example, suppose a man eats avidly
    • body. Now suppose the man dies: what is left to him is his desire and
    • capacity for enjoyment. To the physical part of a man belongs only the
    • death. But the man no longer has any means of satisfying his desires,
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  • Title: At the Gates: Lecture IV: Devachan
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • death a man leaves behind him the corpse, first of his physical body,
    • But a man has often gone
    • life a picture is added. After his first incarnation a man had his first
    • in man. Before his first death a man consists of four bodies, but when
    • lived through many lives and so have added many pages to their Book
    • man's repeated appearance on Earth? If there were no connection between
    • 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
    • of the Earth has been transformed in a relatively short time. A man
    • who lived in the days of the ancient Germanic people had a picture of
    • people who learn to read and write. As the Earth changes, man learns
    • sufficiently for a man to reappear there in order to gain new
    • man and once as a woman, so that on average the interval between two
    • is that a soul appears once as a man and once as a woman during this
    • A man takes with him into
    • and etheric bodies; these belong to him permanently and he never loses
    • Ordinarily a man enters the
    • Devachan, therefore, a man corrects his previous life-picture, and out
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  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • Lecture V: Human Tasks in the Higher Worlds
    • being of man, the three worlds, life after death, karma, the evolutionary
    • HUMAN
    • like a vast tableau, a man is under an obligation to create the image
    • forms of man, animal and plant, flows freely like the waters of the
    • sea; and a man sees this flow as something both external and internal.
    • human beings on the level of the soul. If two people love one another,
    • a man is inactive in Devachan, or is concerned only with himself. He
    • 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
    • When a man dies, his Ego
    • transformation of the Earth. Hence it is man himself who brings about
    • have to see the activity of discarnate human beings; and we know how
    • or, as materialists would say, by the forces of nature; and man was
    • are the work of man. Thus the Earth is always being transformed by man.
    • This will go on increasingly, and what man cannot accomplish here, he
    • man succeeds in developing himself, the more quickly and perfectly will
    • advance. The more highly developed a man is, the longer is the time
    • little of it. In many stories and legends the human spirit —
    • act which bring man down to a new incarnation? As we saw, there is an
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  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • on questions of education will be deeply useful to humanity long before
    • Once he is born, the human
    • We can properly understand how a human being grows to maturity only
    • of pregnancy the life of the mother and of the human embryo are
    • him are behaving. Aristotle was quite right in saying that man is the
    • is good” or “this is bad”, for that would make a demand
    • on his judgment. We can hardly place too many such pictures or examples
    • human life in the form of pictures, have a powerful effect. All this
    • him so many fairy stories at this age!
    • to go on. Theosophical education demands of the teacher not only
    • demands that the type of people chosen to be teachers must be those whose
    • teachers, since the future of mankind depends on it. Here a great
    • the capacity for entering into direct relationships with other human
    • Seventeen-year-old critics can be found in abundance, and many of the
    • of karma answers the great human question: why are children born into
    • We have seen that a man
    • it is not for the first time: he has been on Earth many times before.
    • the scale of nature towards man, the more individual does destiny become.
    • bound up with the group-soul. A man has his own Ego, and the individual
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  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • Lecture VII: Workings of the Law of Karma in Human Life
    • being of man, the three worlds, life after death, karma, the evolutionary
    • OF THE LAW OF KARMA INHUMAN LIFE
    • about the workings of the law of karma through individual human lives.
    • we shall have to look back again at what has been said about man's four
    • the Ego-body, in which the higher part of the human being is enclosed.
    • law. If we look at the way a man develops, we see that in the course
    • foundation for a good memory. A man who simply hurries through the
    • The choleric man has a
    • The melancholic man is
    • The phlegmatic man has
    • The sanguine man, on the
    • types. Generally a man is a mixture of all four, but we can usually
    • is karmically determined if a man in his previous life was compelled
    • anything else. If, however, a man has learnt a great deal from experience
    • but has also had something of a hard struggle, if he has encountered many
    • or if he saw and passed by many things, but only as an onlooker, all
    • is today because of the changes in human evolution. Five thousand years
    • himself with people in groups; human beings had not reached the stage
    • where each man has to take responsibility for himself. The deliberate
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  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • study of particular karmic questions in relation to human life. What
    • whether in the historical evolution of mankind there has always been
    • Conscience has developed fairly late in human evolution, and we shall
    • 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
    • civilisation which was at one time universal. But how does a man like
    • a man has experienced; it has come into being as a result of trial and
    • is something mankind has acquired through many incarnations. Only after
    • example of something which has developed out of experience into a permanent
    • etheric body, becoming in time a permanent characteristic of it because
    • it endured; or it may be that an illness a man has caught from infection
    • general law holds for the history of man's evolution. You will see from
    • the important inner relationships within the evolution of humanity.
    • man, though in a quite different form, was already there. His physical
    • worked on his physical body from outside. Man still contained all other
    • man evolved to a higher stage and cast out the birds from himself. Then
    • the reptiles and amphibia made their way out of man — grotesque
    • man, whose evolution had lagged behind. Then man cast out the mammals
    • Man has therefore always
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  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • If we ask how man has
    • 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
    • the physical body is the most perfect part of the human being. Later
    • no human engineer could equal.
    • to an understanding of the wonderful structure of the human frame, the
    • no mistakes, but the astral body makes many. The passions and desires
    • If a man eats the wrong sort of food, he is following the desires of
    • in the hierarchy of human bodies.
    • longest period of evolution and is the oldest part of the human being;
    • how these bodies have evolved, we must realise that it is not only man
    • man's successive incarnations, so is there between successive incarnations
    • Manvantara. However, the names Saturn, Sun and Moon do not signify the
    • man was present. Saturn did not shine, but it sounded and could have
    • to it are metamorphosed with it. Man has never been on any other planet,
    • as Saturn, only the first germs of the kingdom of man dwelt on it. The
    • marvellously artistic structure of the human body was then present only
    • in barest outline. There were no minerals, plants or animals. Man is
    • the first-born of our creative process. But Saturn-man was very different
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  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • Lecture X: Progress of Mankind Up To Atlantean Times
    • being of man, the three worlds, life after death, karma, the evolutionary
    • OF MANKIND UP TOATLANTEAN TIMES
    • the human soul. Your souls, which today have come down into your bodies,
    • by spiritual substance which contained the souls of mankind. Down below,
    • was present — millions of shell-like forms. These were the human
    • individual body. A tentacle worked on a body and built up a human form.
    • seen the Earth or the shell-like forms; they were resounding human forms,
    • first human Root-race.
    • An important stage in human evolution is bound up with this occurrence.
    • The germinal human forms were differentiated and articulated; and because
    • the creator of the eyes. The germinal human forms, which had hitherto
    • influence on the Earth from the Sun. The etheric human forms were now
    • each single human ancestor. And now a new faculty appeared: each human
    • ancestors of humanity there were already forms of plants and animals,
    • destined to be man's companions. The plants were of the lower types
    • form of matter were to be found the ancestors of humanity, with rudimentary
    • 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
    • Moon carried off with it a great part of the forces that human beings
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  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • the East and settled there. There Manu trained the chosen men to be
    • Man has not kept the promise he made to the Brown Man. You Pale-faces
    • people to keep their word. The Brown-man's God is not like that; the
    • Brown-man hears the thunder and sees the lightning and this language
    • the Brown-man can understand that speech also. He knows when a storm
    • we make contact with some element in a man's soul when we shake hands
    • of this a yearning for the Divine arose once more in man. In his heart
    • of Manu, called the holy Rishis, became the teachers of the ancient
    • was concealed. The name he gave to this Godhead was Brahman, the hidden
    • thought-pictures, in visions and imaginations that the world of Brahman
    • sublime song of human perfection, are only echoes of that ancient divine
    • along the path by which humanity sought to return to the Godhead; it
    • culture originated from the clear purpose of Manu. Long before the time
    • became a husbandman. He moved out of the quiet realm of world-renouncing
    • in which a man can immerse himself and the world which has to be worked
    • the world of the good Spirit, and Ahriman, representing the world which
    • influence on human life, and accordingly worked out a science which
    • of the stars, their relation to one another and to mankind, and so they
    • So humanity had gradually
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  • Title: At the Gates: Lecture XII: Occult Develpment
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • teacher. What, then, happens to a man who enters on occult development?
    • the life of an ordinary man nowadays. From early till late he is occupied
    • is interesting to study how it takes its course. Many people suppose
    • knocked down the chair that stood by his bed. Or again, a peasant woman
    • time. Many people even dream of the remedy for such an illness. In short,
    • our manner of perception in dreams is quite different from that of ordinary
    • present but can truly perceive the astral element in a man, his soul
    • man and other beings always appears as astral light. Passions appear
    • sight, and it marks the seer's entry into Devachan. Once a man
    • lotus-flowers. When a man enters on occult development, he is thus really
    • forces were to be withdrawn permanently from the physical body, the man
    • instance, animals mate at regular times. Only man now leads an
    • Man's task, therefore,
    • all manner of excesses. Thus a man who has embarked on occult development,
    • but has not taken care to cultivate moral qualities, may manifest certain
    • traits which as an ordinary man he had long ago ceased to exhibit. He may
    • We have seen that a man
    • also called Yoga. Here, an initiated man living on the physical plane
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • like a moral law valid for all mankind. The requirements apply only
    • that you can be a good man and come to a form of the higher life without
    • command, Do not lie, if you recall what I said about the astral
    • by the great teachers of humanity, conditions were much simpler: stealing
    • do not steal. For example, if I unjustifiably appropriate another man's
    • have become so complex that many people violate this commandment without
    • to do only what the outer world demands of him. He must even suppress
    • are chiefly applied, a problem is solved which causes many difficulties
    • times and signify something very profound. An uneducated man will have
    • very elementary ideas about them; a more highly cultured man will have
    • all observances that could draw human beings together; every form that
    • a great loss for human development, especially for development in the
    • many people, but instead we have the infallibility of the professor.
    • not demand that the ceremonies which unite the learned and unlearned
    • with carbon and we exhale carbon dioxide, in which no man or animal can
    • is something one has only to recognise, for every man has seen it. It is
    • be a great change. Man will learn to extend the range of his innate
    • leaves to the plant. Just as man passed through the plant and animal
    • it comes about man will cease to be a killer with his breath.
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  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • the fourteenth century, and it had to be introduced because mankind
    • essential being that is in us. If a man says: “I wish to cultivate
    • the lower self out of man. In the early days of Theosophy the gravest
    • of all, to reproduce in himself the thoughts of the whole of humanity.
    • human thought; I will test whether one can live with it.” He need
    • of the earth and humanity. Thoughts of this kind, given to us for study,
    • manifold respects. Suppose, for instance, we are walking past a meadow
    • We can see similar likenesses in human beings. For instance, we can
    • Egyptian civilisation in Taurus; during the Graeco-Roman civilisation
    • connection between the great world and the small, or between man and the
    • Man has emerged by gradual
    • split off from man when the development of his Ego was already on the
    • body, and warm blood to the Ego. In fact every one of man's organs,
    • specially important in recent times because humanity has become deeply
    • you something of the relationship between man and the whole Earth, so
    • that you will see how man is related to everything that happens on
    • evolution of man and shown you how he can acquire a true inner being of
    • his own. In the course of evolution the whole of humanity will attain to
    • what will be happening to the Earth while mankind is developing in this
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  • Title: First Lecture (First Scientific Lecture-Course)
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    • of Nature in the customary manner of our time, generally have no very
    • many single wolves, single hyenas, single phenomena of warmth, single
    • phenomena of electricity are given to the human being, who thereupon
    • in many single experiences. Now we may say, this first important
    • by the man of today in scientific research, is that he tries by
    • problematical for Goethe. He did not like to see the many concrete
    • manifestation of an entity into another. He felt concerned, not with
    • with — things that are really exercised by man before he
    • is something man understands on its own ground, in and by itself.
    • so many times greater than the force needed to make a gramme go a
    • manifestation of Force, we shall be able to say that the force
    • in many instances we really find it so. There are whole fields of
    • wherever we can find so many single points from which quite definite
    • we may truly say: All that Man makes by way of machines — all
    • that is pieced together by Man from elements supplied by Nature
    • artificially by Man, the workings of centric forces and cosmic are
    • one exception is what Man makes artificially; man-made machines and
    • relation is even of Man himself to all his study and contemplation of
    • a clearer picture of Man's relation to Nature and how it needs to be.
  • Title: Second Lecture (First Scientific Lecture-Course)
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    • immense. It cannot find it because it has no real human science,
    • — no real physiology. It does not know the human being. You
    • human experience contains the m no less than the v,
    • Here then you have the real relationship to man. To understand what
    • implied in the letter m, yet with our full human being we do
    • in man's own constitution. Our brain, you see, weighs on the average
    • in which the life of man unites with the material element that
    • — We have to consider man, not in the abstract manner of today,
    • embrace also the knowledge of the physical. In the human being we
    • spoke, manages to filter through to the Intelligence. Hence our
    • be co-ordinated with what lives in man himself. If we stay only in
    • instance, and how they work in man. Man in his inner life, as I was
    • man. In the part of him which serves Intelligence, you get the ether
    • space. Manifestly we then come into quite another relation to the
  • Title: Third Lecture (First Scientific Lecture-Course)
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    • and prisms — and what comes to manifestation through the light.
    • all manner of other things, — light-rays and so on. The
    • Physics they will invent all manner of concepts but fail to reckon
    • like so many soldiers. The seven naughty boys were there in the light
    • our study of the nature of the human eye. Here is a model of it
    • IIIf). The human eye, as you know, is in form like a kind of
    • outer world. At this place in the human body therefore — in the
    • cornea, — a man in his bodily nature is quite of a piece with
    • we shall try gradually to discover how the many-coloured world
  • Title: Fourth Lecture (First Scientific Lecture-Course)
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    • cylinder of light. This light however consists of ever so many
    • mirror, for many of them go in that direction also. It will be very
    • corpuscular emanation will not explain this phenomenon of alternating
    • As I said before, the fact that wave-movements in many directions
    • adding things out of the blue, of which man has no knowledge. Of
  • Title: Fifth Lecture (First Scientific Lecture-Course)
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    • then investigated in many ways and were called
    • There are many bodies
    • the phenomena, in a manner of speaking, side by side. What we must
    • first have to look for the velocity, so in like manner, we are in one
    • ask: How do we manage to swim in light? We obviously cannot swim in
    • many ways — in and about the light itself. In the most manifold
  • Title: Sixth Lecture (First Scientific Lecture-Course)
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    • for with these too, as human beings, we do somehow unite.
    • proceed at once to thought-out explanations, we can find manifold
    • explanations there are no doubt many others. It is a classical
    • — to add all manner of unknown agencies and fancied energies,
    • complete in mind if I describe the whole human body as a single
    • section of a whole. How many errors arise by considering to be a
    • the vibrating air and our sensation; so in like manner, when the
    • other. As a result, very many physicists now include what radiates in
  • Title: Seventh Lecture (First Scientific Lecture-Course)
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    • and darkness. What we now have to do is to observe as many
    • permanently fixed colour, it stays as long as we create the
    • within us. We human beings, after all, are to a very small extent
    • manifold and differentiated way — this upward and downward
    • manifestation in the air outside you. The ear is in a way the
    • we have three stages in man's relation to the outer world — I
    • in the manifoldly formed and differentiated outer air. It is no
    • you as a man-of-air converse and come to terms with the surrounding
    • beneath this level or niveau when functioning as airy man,
    • Man”. They speak no doubt of soul and mind, or even
    • this light affects the human eye. The eye somehow responds; at any
  • Title: Eighth Lecture (First Scientific Lecture-Course)
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    • Science. Namely, before that turning-point in time, man's whole way
    • characteristically Roman-Catholic as indeed it is.
    • the next hole came where the last had been, and there arose as many
    • ‘tone’. In all manner of variations you will find ever
    • these benches, are so many heaps of vibrations. If you deny to
    • qualitative is no concern of mine. A man who speaks like this is at
    • but in the life of humanity at large.
    • and understand how man himself is placed into the midst even of
    • to some extent analyzing the human eye. Today we will do the same
    • with the human ear. As we go inward in the eye, you will remember
    • describe the human ear, and in a purely external sense we may aver:
    • rhythm, manifested in the rise and fall of the cerebrospinal fluid.
    • its span — is also fundamental, in the real human being, to
    • will have a totality; it only comes to manifestation in a more
    • human being so as to bring him to life instead of seeing things in
    • animals the pecten, which man only has etherically, or the
    • human body I have the eye. In its more inward parts it is a
    • which the human being's own activity is already contained —
    • or oscillations. We must make greater demands on the qualitative
    • element in human thinking. If such demands are unfulfilled, we only
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  • Title: Ninth Lecture (First Scientific Lecture-Course)
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    • applied it to the most manifold phenomena of Nature, — nor
    • and manifold as they appear. These tendencies were crowned to some
    • manner. Hertz could now say that electricity spreads out and the
    • as it were, becoming manifest where it encounters other bodies, so
    • too can the electric waves spread out, becoming manifest —
    • air or gas, called for more detailed study, in which many
    • after the manner of the old wave-theories. Instead, they now
    • something is there, demanding our consideration),—
    • came to the conclusion which was in fact emerging from many and
    • So they were dealing already with many different kinds of rays.
    • the Luciferic and the Ahrimanic spiritual activities work into
    • itself. But the material thus emanated proves to be radium no
    • no sense-organ for electricity in man.” The light has built
    • for itself in man the eye — a sense-organ with which to see
    • warmth-organ is built into man. For electricity, they say, there is
    • often explained: as human beings we are in fact dual beings. That
    • this memberment of the human being; consider it with fully open
    • of light. An open-minded study of the human being shews that all
    • certain lower animals is but the symptom — becoming manifest
    • many complicated ways — which we have only gone through in
  • Title: Tenth Lecture (First Scientific Lecture-Course)
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    • proved complicated. As we say yesterday, manifold types of
    • man sought to follow up the phenomena of Nature, was not
    • sufficiently mobile in the human being himself. Above all, it was
    • of light, colours could be seen arising, but man had not enough
    • flowing electricity has become manifest to some extent, as a form
    • phenomena themselves with human thinking. Now to this end certain
    • that come to the human being rather than from him —
    • have been obliging human thought to become rather more mobile
    • from this realm; they come from the unconscious in the human being.
    • most exact of Sciences, is modern mankind's dream of Nature.
    • Nature is truly equivalent to the Will in Man. The realm of Will in
    • Man is equivalent to this whole realm of action of the cathode
    • which, once again, is in the human being the realm of Will, —
    • therefore are the realms, in Nature and in Man, which we may truly
    • think of as akin to one-another. However, human thinking has in our
    • realms. Man of today can dream quite nicely, thinking out
    • akin to the realm of human Will, in which geometry and arithmetic
    • of the old wave-theory, you will find many of them feeling a little
    • methods of calculation seem to break down in so many places. In
    • indeed many things like this in modern Physics, — very
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  • Title: Man/Being/Spirit/Soul: Lecture I: Man as a Being of Spirit and Soul
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    • Man as a Being of Spirit and Soul
    • Man as a Being of Spirit and Soul
    • Two lectures given at Stuttgart, Germany in 1918, and one lecture
    • Man as a Being of Spirit and Soul
    • to lecture for many years now, here in Stuttgart, as well as in
    • during the whole evolution of human spiritual and cultural
    • up by the widest circles of humanity in order to provide a
    • human evolution. In those earlier times people looked at nature
    • satisfy the unquenchable need of the human soul to approach the
    • the spirit, about the eternal nature of the being of man, about
    • human freedom and all that is connected with it, that are
    • shaken off the scientific romanticism of Darwinism prevalent in
    • have seen how a scientist like Oskar Hertwig has managed
    • eternal in human nature.
    • which the human soul turns to in great longing
    • of the human soul, of the freedom of human action and the
    • the pressing questions about the life of the human soul and
    • man as a being of spirit and soul.
    • completely tied up with the idea that man is a being of body
    • and soul. This idea of man as a being of body and soul governs
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  • Title: Man/Being/Spirit/Soul: Lecture II: The Psychological Expression of the Unconscious
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    • Man as a Being of Spirit and Soul
    • Two lectures given at Stuttgart, Germany in 1918, and one lecture
    • However, a fact about the soul-life of present day humanity
    • long to acquire knowledge about the human being that goes
    • least in human experience has found recognition recently among
    • human soul life, inasmuch as this lies within the conscious
    • there is much that rises up into the soul life of the human
    • about what the core of man's being really is, rather than what
    • — so many would say
    • philosophy of Eduard von Hartmann,
    • who sought the reasons for all that the human being
    • which Eduard von Hartmann
    • with Eduard von Hartmann I tried
    • Hartmann. I discussed this difference recently in
    • Eduard von Hartmann points out that
    • everything the human being is able to reveal in his ordinary
    • in the same way that the human being, for instance, is
    • Hartmann: firstly the science of spirit is
    • human being, so that he can tread the path from the sense world
    • human being would be the only conscious being to raise himself
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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
    • bringing this being of heat into relation with the human organism
    • the bearing of these things on the human organism, I may call your
    • attention to the fact that in many cases we are obliged today to
    • unknown being of heat to the human organism has considerable
    • toward the relation of the unknown being of heat to the human organism
    • proper attitude toward the relation of the heat-being to the human
    • You see, many things in life, in human life and in the animal
    • It is this which has been the uncertain point in human thinking since
    • had already orientated human thinking about certain processes in a
    • manner strikingly opposed to outer reality. I must call your attention
    • many things which have come along from time to time and been later
    • analogous manner to light because we are one with the heat. Imagine
    • “mechanical theory of heat,” for it seems to explain many
  • Title: Warmth Course: Lecture II
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    • in the same manner and I can then write:
    • Academia del Cimento in Florence. This was founded in 1667 and many
    • results be made fruitful for human spiritual development.
    • importance in the household of nature. Now the manner of forming a
    • must not forget the manifested facts and must experiment with the
    • it were, because the earthly emancipated itself from the cosmic, that
    • which formerly received a cosmic explanation. Since man no longer
  • Title: Warmth Course: Lecture III
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    • in the same manner as the powers of a
  • Title: Warmth Course: Lecture IV
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    • manner that the real nature of warmth may be obvious to us from these
    • the heat manifesting itself as the third power, we cannot limit
    • studied know that the human being must rise through the physics of
    • myself which I gave you, the manner in which I entered into the
    • not manifested in three dimensional space. This being, as it were,
    • indicated, namely on man's own relation to heat. We may compare the
    • as it were, to express these facts in terms of human consciousness, we
    • that man is really asleep so far as his will is concerned. He is,
    • must be intimately bound up with us as human beings, because after
    • human nature from that which is immediately alive in consciousness to
  • Title: Warmth Course: Lecture V
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    • to certain inner experiences of the human being himself which he has
    • the many other effects of electrical processes. But we have no
    • must deceive ourselves here. Man is thinking of tone when he speaks of
    • human being who draws a triangle (the drawn triangle is only an
    • back again to the relation of the human being to physical
    • just this, that modern man cannot easily bridge the gap between what
    • something external to what goes on within man himself. Thus we can
    • feelings as human beings prevent us from reaching this stage of purely
    • thinking with which a man accompanies the recitation, as you can the
    • between an outer observation and something in the human being. In
    • soul life has to change. With ordinary abstract thoughts man cannot
    • enter the higher region of human soul life. There thoughts become
    • All human beings, as they exist on earth, are as you yourselves,
    • facts. That is, as a human being, I belong to relations that form
    • human consciousness, and in this respect, there is no immediate
    • Thus we gradually bring these things nearer to the human being. It is
    • near to man. But in no other way can we obtain real concepts except by
    • developing relationship between the human being and the world, a
    • the brain thinks. But ordinarily, a man does not actually experience
    • activity of the human brain has become observable. Only one is, as has
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    • manner in this space evaporates. The water is in a vacuum, as we call
    • accessible to human observation, of heat manifestations and even of
    • in a proper manner. When the various phenomena that we have
    • distinction between the manifestation in the gas where it shows itself
    • in pictures form and its manifestation in fluids and solids.
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    • such as ice, then the heat is active in the same manner as the
    • in the heat being by a manifestation of certain phenomena in gases.
    • ultimately. I have here a work by Eduard von Hartmann, in which he
    • modern physics. Here is a man who has built up for himself entirely
    • physics. Now it is interesting to see how such a man, speaking
    • World According to Modern Physics by Edw. V. Hartmann, Leipzig,
    • 1902, Hermann Haake, page 3)
    • we need research institutes working to our manner of thinking. We
    • the earth in its totality. Only the solids emancipate themselves from
    • emancipated from the earth.
    • by the solids are ruled by gravity which, as stated, manifests itself
    • phenomena manifested by the solids in the case I spoke of yesterday
    • the earth, in so far as they are free to move, manifest as a whole
    • similar to what is manifested in a material fluid. We can therefore
    • Imagine now, that we were as human beings able to live on a fluid
    • that on the solid planet, to a manifestation of forces in space which
    • The being of heat manifests exactly like the negation of gravity,
    • enough subdivided, of emancipating themselves from the general
    • gravitational field and of manifesting in this special case that which
    • solids involving many phenomena which we observe. In addition there is
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    • appear except as a transformation product. Eduard von Hartmann, who,
    • Hartmann, as follows: A closed energy system in which for instance,
    • physiological work involved in the human organism in the two cases.
    • Hartmann are really postulated as their foundation. A perpetuum mobile
    • Eduard von Hartmann has presented the matter very neatly. He says:
    • come to an end. Thus says Eduard von Hartmann; physical phenomena
    • complete inaction. I am merely repeating Eduard von Hartmann's own
    • entire point of view, the manner of thinking of 19th
    • For this manner of thinking it is quite easy to consider the perpetuum
    • the bodies which manifest in definite forms. We have, touching on the
    • — negative form. Now how does this negative form manifest itself?
    • If we look in an unbiased manner on gaseous or aeriform bodies we can
    • entity elsewhere manifested as form. Yesterday I called your attention
    • the manifestation of tone arises through condensations and
    • into another manifesting as rarefaction and condensation and if then
    • gases there is a thorough-going manifestation of heat — it plays
    • the ultra violet where chemical action is manifested, or in other
    • words effects that manifest themselves in matter. But you know also
  • Title: Warmth Course: Lecture IX
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    • and take into account that which Eduard von Hartmann set aside before
    • understand physical things if we observe them separately from man
    • consider physical phenomena in connection with the human being, the
    • bring the phenomena of heat in connection with the human being —
    • really seek to connect heat with the being of man. Even the facts that
    • the human organism by Julius Robert Mayer. Julius Robert Mayer, who
    • blood varies, depending on whether man lives in a warmer or cooler
    • when the human being is not obliged to work so intensely on his
    • environment. Thus, the human being of the tropics, since he loses less
    • man, in order to maintain his life processes and exist at all on the
    • human organization. You see that it has only to become warmer and the
    • human being then works more in his inner individuality than he does
    • From this process in which we have represented a relation of man to
    • apart from man. This is indeed the principle characteristic of modern
    • views on the subject. Many publications bring this idea forward as
    • in which comes from man himself, which has to do with his own organic
    • phenomena nearer to man.
    • manifesting as form. We then pass through the intermediate
    • where the property corresponding to form manifests itself as
    • no other manner than that we have to consider gas and heat as mutually
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    • Z. This is all similar to the manner in which we find in the light
    • other side. What stands there? Man as such stands there. The human
    • being is inserted at that point. Man, taking up what comes from both
    • man. And now we must ask ourselves, are these forces to be found in
    • the sphere of consciousness? No, they are not in the human
    • understanding of the human form from what you can see in either
    • in an unbiased manner learns to observe the physical development of
    • man. When the human being first enters physical existence, he must be
    • point where we can bring the formative forces to the human being.
    • When we place human nature before us in thought, we can state the
    • matter as follows: man experiences as ideas the forces welling up from
    • look at human nature in an unprejudiced way, you have to ask
    • If I experience heat in nature, then I experience what works in a certain way as my will. In the thinking and willing man we have what meets us in outer nature as form and heat respectively.
    • difficult for modern man especially. The human being is more prone to
    • us here and that is to seek in man for essential being of what meets
    • here. And how can we state this? How must it be within man? We must
    • picture to ourselves that it moves out of space. What wells up in man
    • That is, the forces that are in heat must so manifest themselves in
    • man that they move out of space. Likewise, the forces that produce
    • form, pass out of space when they enter man.
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    • magnet works on the spectral relations. The force emanating from the
    • it only by conceiving a life, a living weaving, manifesting itself as
    • manifest in space, there is a motion which creates the material state
    • human organism to be inserted into the form relationships of the
    • manifested in space? This is what makes it possible, my being exists
    • everywhere active, but which manifests itself in a manner
    • manifest through pressure forces. Thus, indeed, we come to an
    • that we do not have, on the one hand, suction spatially manifested
    • and, on the other hand, pressure spatially manifested. Instead of
    • can picture to yourselves how many technical consequences might flow
    • not only spatially active suction which is a manifestation of
    • principle that led Eduard von Hartmann to enunciate the second
    • Consider how things stand when a man who has the whole of physics at
    • his command is obliged to state his views as mach states them. He says
    • Does this not clearly reveal the manner in which physics is overcome
    • in the following manner.
    • continually manifesting in such a manner that what is appearing as
  • Title: Warmth Course: Lecture XII
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    • manifesting themselves. In ordinary combustion, for instance, where we
    • formulate in an orderly manner what happens in the realm of chemical
    • close the color band in a natural manner. We must assume, of course,
    • the opening up of the spectrum. This cannot be formulated in a manner
    • or limit to human knowledge. It is extremely important that you hold
    • manifesting everywhere and heat is nothing but a form of this
    • von Hartmann was obliged to find definitions for physics that excluded
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    • in the same manner as we can the chemical, light and heat effects.
    • physically more definitely manifested than the ones we have named. The
    • is manifested strikingly in the movements of the air, that is, in the
    • and the phenomena manifested in a gaseous mass. We are able to observe
    • that the gaseous body manifests in its material configuration, what is
    • manifested otherwise in the case of heat. The nature of heat is set
    • many times seen in our lives. This is that light relates itself quite
    • would do what many have done under similar circumstances, namely, sit
    • Formerly we knew these realms only as various types of manifested form.
    • life does not manifest in the purely solid state. But, these same
    • self-determination. A human form would never arise except for the
    • abandoned by the living, the terrestrial fluid by the emanations of
    • chemical effects and the terrestrial gaseous by the emanations of
    • come to a certain view so neatly expressed by Eduard von Hartmann. The
    • view has been expressed by Eduard von Hartmann as follows: “The
  • Title: Warmth Course: Lecture XIV
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    • gaseous realms in order for the chemical effects to manifest
    • must not think of that which comes to clear manifestation and is
    • gaseous which shows an inner relationship to the manifestation of this
    • effect in fluids, which can be compared to this manifestation. In the
    • And this is really due to the fact that tone manifestation preserves a
    • tone, a lower Y - X′ potential difference is manifesting.
    • effects and fluid forces. In the manifestation of tone and sound in
    • manifests through potential differences. The matter rests on these
    • lectures. If we proceed from the forces that manifest in gravity, to
    • The many single bodies together form a single form like the fluid
    • times. Manifestations in matter, which are always accompanied by the
    • constitutes a kind of vessel for physical manifestations, and has an
    • — it is a manifestation in three dimensional space. But when I
    • manifest a conductivity, to seek, not for rays, but for a tendency to
    • ponderable. Bodies that conduct heat bring it into manifestation by an
    • picture the following to yourselves. You know well that the human body
    • Our understanding of man himself is really much broadened, you see, if
    • we bring an understanding of physical problems to bear on the human
    • back into human development thought permeated with reality. And it is
    • today at a turning point in human development.,
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  • Title: Lecture: Younger Generation: Lecture I
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • three decades. In our present time, many things clash.
    • by no means an unpleasing relic, quite the contrary, and in many
    • superficially. Many similar things might be quoted. Perhaps you will
    • culture emancipated themselves in the thirteenth, fourteenth and
    • external life. In Middle Europe, especially in the German-speaking
    • the middle of the eighties and nineties, in German-speaking
    • the point of view of their significance for the whole of mankind.
    • of the rich tones of inner beauty which are to be found in the German
    • romantic poets in the first third of the nineteenth century. Think of
    • the words of a man like Jacob Grimm when he touches on things
    • social life man cannot really find his fellow-men any longer.
    • pass by other human beings and cannot understand them. This too
    • because this feeling is lacking. And so man was gradually turned into
    • enough that everywhere in the relations between man and man no need
    • is felt to grow near, in soul, to other human beings. Everyone passes
    • nineteenth as the customary social feeling between man and man?
    • that a man should have a sound will and a sound heart so that he can
    • them. But thus a man shuts himself off in the most rigorous way from
    • humanity of Middle Europe has really become very weak-willed —
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  • Title: Lecture: Younger Generation: Lecture II
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • fact, this situation has been preparing for many decades, but
    • clothed in all kinds of different words — one man speaking
    • as institutes for research. They were no longer there for human
    • human beings but it most certainly was not a human being! Something
    • non-human was going about among men, calling itself “Objective
    • among mankind. But human beings do not really fit in with this
    • and genuine manhood has no kinship with this cold, objective,
    • word — they are looking for human beings — and they find,
    • their institutes and libraries must be there. But the human being
    • as a human being, but through a leaden heaviness in him.
    • could express this in other ways too: Human beings strive toward
    • into relation with human beings with whom it can experience Nature in
    • years of youth. We must come together with human beings with whom we
    • human reality is expelled; “objective” science is
    • creature “Science,” which came upon the scene in many
    • through its very name is connected with human inwardness, with love.
    • within me, connected with feeling and with a genuinely human
    • things will link themselves together. Human beings who lived at the
    • human being of today. This was so because in the life of feeling and
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  • Title: Lecture: Younger Generation: Lecture III
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • is taken into account by the human being today? He attaches
    • was it not always so? Did human beings in earlier times include in
    • “mercury,” phosphorus and so on, that they included many
    • of that time man did not experience in salt, sulphur, or phosphorus
    • over into the day and man's perception was richer; his
    • 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:
    • sleep there was in every human being an elemental mood of prayer,
    • striving among human beings of past epochs, apart from the fact that
    • aware of man's participation in the spiritual world.
    • people do not ask: What has come about in modern mankind from the
    • do not think of the whole human being but only of part of him. One
    • things have been perceived in the form in which they can permanently
    • in the organism and human beings were aware of them. They felt
    • of the true man.
    • century. At that time man did not think only with the brain but with
    • living human being, however, demands a living kind of thinking and
    • this demand is in his very blood. You must be clear about this. You
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  • Title: Lecture: Younger Generation: Lecture IV
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • of the life of humanity in a particular region or period by knowing
    • thing as one universal morality for all mankind, nor is there an
    • underlies all judgments of human characteristics and actions, namely,
    • material, that it is impossible to draw forth from the human soul
    • moral intuitions. We can only say with certainty that man acts
    • according to his natural endowments. Any action is judged by a man's
    • judgments are modified as human society changes from century to
    • faced, I was obliged to say, “The future of human ethics
    • century, man stood, in his soul-being, face to face with
    • man's deeper spiritual nature, that for the future, moral
    • itself in German culture in a most tragic way. We need only mention
    • in the spiritual evolution of mankind at the end of the nineteenth
    • had dawned the age in which the full human content was being crushed
    • many have grasped with such innate power the contrast between the
    • felt: “When it began man no longer looked at the immediate and
    • should be capable of unfolding an entirely new human feeling. We only
    • do justice to the human being when we see in him an entirely new
    • us that we should develop a new feeling for him as a human being. If
    • we come with a general idea in our heads, saying that the human being
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  • Title: Lecture: Younger Generation: Lecture V
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • was to point to moral intuitions as that within man which, in the evolution
    • to continue in the evolution of mankind, to make an appeal to what
    • what the age, among many of its most eminent minds considered to be
    • principles of human evolution.
    • of man's life of soul, as we see it today in the West. In
    • it was said that, as an individual entity, man could call forth from
    • realm into human experience was a matter of course. These facts, as I
    • to assert “No, that must first be proved!” What man
    • of modern man. They could not get beyond the point they were then
    • about proofs, for that would have seemed absurd. Man began to “prove”
    • vaguest manner.
    • consequence of a historical development. Until then human beings had
    • man's inner life of soul into account; there is no knowledge of
    • moral intuition as begotten from within, but as divine commandments,
    • the human being felt what he saw when he beheld the moral, to be a
    • Moral intuitions held good as divine commands — not in a
    • primal revelation faded out. Human beings lost the faculty for being
    • point in the first third of the fifteenth century. Human beings
    • man.
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  • Title: Lecture: Younger Generation: Lecture VI
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • be active during your stay here, many of you are thinking above all
    • living in an age when many new impulses must come into the evolution
    • 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
    • here we must look still more deeply into the human soul than I have
    • human heart in the West during the past centuries, we can but say:
    • body has been lost to man's sight. Form an idea of how utterly
    • physical human body, has united itself with the physical human body.
    • its very first breath, or even before, what is being manifested by
    • about the world-riddle was expressed in the paradigm: “Man,
    • know thyself!” This saying, “Man, know thyself “is
    • to do after the moment when this world-riddle was solved? Man would
    • great many people think thus about the solution of the world-riddle.
    • what lies in the words “Man, know thyself!” expresses
    • something quite different. It really says: Man! look around you at
    • the world; the world is full of riddles, full of mystery, and man's
    • the riddles of the world are solved in man — again in the very
    • widest sense. Man himself, moving as a living being through the world
    • mystery. “Man, know thyself and thou knowest the world I.”
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  • Title: Lecture: Younger Generation: Lecture VII
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • measure. Many do not yet admit this impartially, particularly among
    • generation was quite new upon the scene in human evolution. But this
    • feeling must reckon with many disappointments prepared out of its own
    • a great part of humanity has been asleep to this youth movement. When
    • with mild scepticism. There are many people today who would take it
    • appears to many as unrealizable. For, at the present time, it is
    • something that is not in the heads of human beings but in the
    • the life-force in a human being who goes to bed at night before he is
    • that these forces, which are there at night in the human being when
    • the first third of the fifteenth century, all man's striving
    • pre-eminently adapted to science, which hardly touches the human
    • being at all. People no longer feel how the human element holds sway
    • not comply with the demands of certain churches in this direction.
    • front of another human being, because what he says cannot be taken
    • brought into splendid human activity; through the pictures we are
    • was eager to discuss many questions. One could look forward to such
    • was taboo. The man who knew his subject was only heard from the
    • too Nietzsche had one of his many interesting flashes of insight. He
    • called attention to the fact that within every human being another is
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  • Title: Lecture: Younger Generation: Lecture VIII
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • man's spiritual culture. Today, in order to find the bridge to
    • a true self-knowledge, we will study the human being more from
    • proportion of European humanity.
    • us look into the soul of a man who before this date lived into 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
    • human being was not able to receive such revelation directly, through
    • the confidential communication of other human beings. The prevalent
    • with how thoughts came to humanity from spiritual realms. In Southern
    • Europe and in Northern Africa doubts crept in as to whether the human
    • put into me by a God either indirectly or transmitted by way of human
    • of the South. They were of Germanic and Celtic blood and had moved
    • tremendous swing round in man's inner perception in the fourth
    • man to reflect upon the origin of thought; so that what previously
    • by no means convinced that the human being could create his
    • For one part of humanity matters were as I have described them; for
    • soul-spiritual Beings descending into the human organism communicated
    • thoughts to man. It was, if I may put it, only the “elite”
    • among humanity who at that time grasped thought in such a way that
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  • Title: Lecture: Younger Generation: Lecture IX
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • gathered that the way in which a human being confronts his fellow men
    • assume that you are familiar with the soul principles of man
    • differentiate in the soul between what was active in human nature up
    • culture to which man has so far advanced.
    • century, human beings met and spoke to one another out of the
    • to feel it the developing human being had to reach the turn of the
    • soul and consciousness soul, which means for modern humanity the
    • bridge between one man and another, cannot be found. We are suffering
    • between human being and human being.
    • all we must ask many of our questions in a new way, in a form that
    • onwards the human being can know something about the connections in
    • we may know, for example, that the human being has ten fingers. But
    • then, follows from the fact that before his eighteenth year the human
    • human being before he is eighteen must depend upon those who are
    • this is all upside-down, because what in earlier times was demanded
    • only of the young, namely, belief, is now demanded in connection with
    • regarded as something sacred. A man would have reproached himself
    • lively conviction of individual human nature, so that they thus
    • the belief of the young was to be founded. A man did not think, just
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  • Title: Lecture: Younger Generation: Lecture X
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • young human being started by recognizing in his teacher: This man can
    • possibility of differentiating between human beings. For human nature
    • is, with the intellect. For the intellect neither man's
    • a different point of view the course taken by mankind's
    • development proceeded from wide human foundations for which, when
    • especially with Inspiration, we can look back much further into human
    • man.
    • we look at the human being with less superficiality than is often
    • done today, we find that the whole evolution of the human soul
    • eighth year. Man's soul becomes different, and again it changes
    • occasion it is noticed that man's soul becomes different in the
    • transitions in man, that human life runs its course in rhythms. Try
    • tremendous vivacity. Eduard von Hartmann told me this himself.
    • why that young man doesn't want to lecture any more.”
    • man still had living experience of the change occurring in life in
    • six-and-thirty years, whereas a more ancient humanity grew in
    • humanity. Man has more and more to experience out of Nature
    • approximate. A man who looks back to the period of his forty-ninth,
    • course of man's evolution. And today if anyone does not
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  • Title: Lecture: Younger Generation: Lecture XI
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • life in the inner being of man, yet also in the subconscious, in what
    • man desires of life, most concrete things are seeking to find their
    • human being who is growing into the epoch of the consciousness soul
    • outside man's head, if I may so express myself, the desire to
    • experience more than the head is able to. To begin with man has only
    • from Nature through the head. Between man and Nature today there
    • always stands man's head. It is as though everything that comes
    • to the human being from the world were to pour itself into the head,
    • world. Everything remains stuck fast in the head. Man thinks
    • Everything stops short there. The rest of man receives nothing from
    • comes from the world outside, and man is obliged to live, where his
    • that man still knows something about the world. But he has all the
    • maturing human being — this desire to find some kind of
    • whole man; to learn to experience the world with the whole man and
    • human beings today still have the capacity of learning to experience
    • the world with the whole man at an early age. For what I have just
    • been saying refers to the grown man. Before the change of teeth a
    • glutton. In the grown man the head claims all taste for itself. The
    • Later this is forgotten by man; and this tasting is impaired by the
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  • Title: Lecture: Younger Generation: Lecture XII
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • during the last few days it will be clear that nowadays one human
    • human evolution with the century.
    • what in this century has come for the whole of humanity. Former ages
    • quite new conditions in human evolution, conditions difficult to
    • attain because at first man is not accustomed to them. And in spite
    • first time human ego meets human ego in an intercourse of soul that
    • complete human being as I characterized it yesterday, a comprehension
    • immediately upon the Atlantean catastrophe, the human being did not
    • perception of, let us say, a human movement, or of the play of
    • seems grotesque to modern man but I am telling you facts — how
    • the human being bears on his head a kind of etheric, astral cap. In
    • the material world comprehensible to the human soul by the roundabout
    • striving to understand man as a being of soul and spirit, and
    • interpret any manifestation of the physical man in terms of the
    • when man walks he has an experience with every step, an experience
    • was the perception in more ancient times; the gaze of the human being
    • even then was directed to man's external form, to his external
    • scientifically do today. In the human heart and mind there was
    • something altogether different; a man, belonging to the old Indian
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  • Title: Lecture: Younger Generation: Lecture XIII
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    • When Rudolf Steiner gave these lectures to about a hundred German youth
    • civilized human being today lives in intellectualism in a life of
    • penetrating way. Mankind has worked itself up to the most abstract
    • humanity molded what was experienced inwardly into abstract concepts.
    • in man because he had united himself with this life.
    • conceptual system even of the most primitive human being is acquired
    • the human being feels it right that, in so far as they are born out
    • the human being has to work into what is dead because the living
    • devours the human being.
    • bound to Nature but which devours the human being. How does it devour
    • the human being? With the ideas the most advanced kind of thinking
    • draws from Nature, we can never understand man. What does our
    • animals evolve from animals, and how man stands before us — but
    • understood the kingdoms of Nature as arising out of man, modern
    • civilization grasps man as arising out of Nature, as the highest
    • there appears in the picture of the man-devouring dragon what is the
    • most potent factor in modern civilization. Man feels himself
    • knowledge of man has been more and more on the downgrade. The human
    • difficulty could man protect himself from having his innermost life
    • century the dragon stood with particular intensity before the human
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    • seven fundamental parts of the human being, and it is, above all, the
    • the etheric body, which, like the ocean, is flooded through by many
    • actually go through the air. This pentagram is as mobile as a man's
    • pentagram as the figure of man, it is not a matter of something that
    • to recognize this, let us turn again to the human being.
    • third member of man. It is the bearer of joy and sorrow and a man's
    • and thus does not experience joy and sorrow as do man and animal. If,
    • that a man's physical body is the oldest and most complicated member
    • condition. At that time man did not yet exist in his present form;
    • Sun, that the etheric body was added. At that time the human etheric
    • transformed itself into earth, and to the three bodies of man already
    • these bodies before they embodied themselves in the human being?
    • during the Sun period; it only entered into man's being during the
    • who were men who had advanced only to the human-plant stage. There
    • Today, man has a
    • manas. That has as of now hardly begun, but when in the future it
    • will have been completed, when man will have transformed his whole
    • man as he ever more purifies and ennobles his astral body. Our earth
    • will be luminous, luminous through the fact that human beings will
    • also at the time of the old Sun. It had higher beings at their human
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  • Title: Lecture: Lecture II: Occult Signs and Symbols
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    • the human body. [Here, again, length = depth. –
    • 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
    • is carried by old columns, that has an ordinary Roman or Renaissance
    • cupola. Of course, man does not become conscious of the fact that
    • his soul. Many people believe that the materialism of our modern time
    • arises because so many materialistic writings are read. The
    • realize how the individual craftsman felt joy in each piece, how he
    • man. Thus, it generates those soul forces that tend towards
    • stream of forces into the human soul, determining the epoch that
    • knows how much depends upon the world of forms in which a man
    • human feeling life because these preachers did not stand alone but
    • great parson”. Because there emanated such a deepening from
    • What the human being sees, what is poured into his environment,
    • our souls schematically against the background of human development.
    • great ideas of initiates. Human souls take up the force of these
    • described it, still like effects showed themselves often in human
    • human shape forms itself through such impressions. What was built
    • thousands of years ago, appears to us in human countenances thousands
    • Initiates look out into the far future and see how human beings are
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  • Title: Lecture: Lecture III: Occult Signs and Symbols
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    • upon, however. Were we really to immerse ourselves in it, many other
    • may appear dry and dreary to many. To those who are affected by the
    • a duality. There could never be a world filled with manifest light
    • would never be possible for good to manifest if it did not have evil
    • manifest world. There are infinitely many dualities. They fit all
    • considered various conditions that a man experienced before he became
    • that he perceived nothing of fading and dying. Human consciousness at
    • here that a man first becomes a being who knew something of himself
    • perceived nothing of fading and dying. Human consciousness at that
    • first time on our earth. It is here that a man first became a being
    • a man finds himself completely in his body has he been able to
    • not the case. It was only when a man had achieved this degree of
    • immortality with self-consciousness. Through death a man acquires
    • of appearance, of manifestation.
    • occurs when a being that has many organs so forms itself that nothing
    • always only within the manifest. You can follow this up not only in
    • deep inwardness of this man's feeling life. When we advance further,
    • profundity of thought even though it is found wanting in many ways
    • find the German mystics in the region of the Rhine, through whom an
    • thought has become so incorporated into human thinking that whoever
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  • Title: Lecture: Lecture IV: Occult Signs and Symbols
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    • Man, the Most Significant Symbol.
    • by occultists of all times, is man himself. The human being has
    • contained in miniature in man. This may at first be difficult to
    • meaning. In man there is to be found a kind of extract of all the
    • the human organism something of the same, even though it is there in
    • able to point to something in it that is of like nature in the human
    • relationships. When, in the far remote past, the human heart acquired
    • the human heart has nothing leonine in it; that it does is
    • daring, or, as the occultist says, the kingly traits of the human
    • beautiful comparison to demonstrate this connection of the human
    • enables us to illustrate through human beings the development of the
    • total humanity. This will be understood when we recall some ideas
    • already known to the older members here. When we go back in human
    • future they will no longer form part of the human body. There are
    • to yourselves just what it is that a man achieves with his larynx
    • development, they will generate their like through the larynx. A man
    • forerunners of mankind, the gods, were gifted with an organ with
    • who have made all men, animals and everything else that is manifest.
    • this. They are the sign that indicates the height to which a man will
    • When you compare a man
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  • Title: Lecture: The Proclamations to the Magi and the Shepherds
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    • Easter and Whitsuntide. Each of these Festivals brings man's life of
    • The Christmas Festival is connected more directly with man's life of
    • feeling and is always dear to the human heart.
    • The Easter Festival makes great demands upon man's powers of
    • the faculty of human understanding to the highest level, a level which
    • by these Festivals. There are many aspects of the Christmas Mystery
    • mind has no understanding. The idea prevailing nowadays is that man's
    • that the tenor and mood of the human soul has undergone great changes
    • or seven thousand years ago, man had a quite different conception not
    • mathematics. What plays with a higher significance into man's inner
    • in the universe is reflected in man's inmost soul. This was a living,
    • spirit-inwoven conception of the universe. And man felt that as a
    • that human life on earth became intelligible to them.
    • are grasped by the modern mind. Man's whole life between birth and
    • geometry presented to mankind by Euclid had already been cultivated
    • human beings in a different way. For to teach the principles of
    • the moment of waking until that of falling asleep the human being has
    • the forests, in the thunder rolling from the clouds, in the human
    • the Mysteries is quite different from knowing them as a layman from
    • Novalis was still aware of the human element, the element of feeling
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  • Title: The Rishis
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    • published in German as,
    • throught Austria and Germany in the years 1908–1909.
    • published in German as,
    • throught Austria and Germany in the years 1908–1909. Nine of the
    • high spiritual being called Manu. They moved about in separate
    • troops, one of these under the direction of Manu, from west to
    • seven Rishis; they were disciples of Manu. They could only
    • the physical plane. The Romans, who experienced themselves
    • had not been solved, how a human being [is] resurrect[ed] in spirit.
    • However, from then on human beings take everything they have
    • mankind to have a goal on which to hold fast. The event of
  • 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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    • The Mysteries of Light, of Man, and of the Earth.
    • The Mysteries of Light, of Man, and of the Earth,
    • The Mystery of the Human Will,
    • THE MYSTERIES OF LIGHT, OF MAN, AND OF THE EARTH
    • does not lie within the consciousness of mankind. In his consciousness
    • man persuades himself that he is courageous enough to face any kind of
    • fear which rules unconsciously in human souls. As a matter of fact, in
    • presence of it he is afraid. Above all things man surmises one thing
    • same time man surmises something else about this thought-world. He
    • 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
    • which man experiences here as sensible reality is transformed to a
    • “pictures”. Now, human beings feel this; they feel that that
    • this and they begin to feel insecure, much as a man might who, taken
    • dizziness of fear. On the one side therefore, the human being feels
    • human being today should strive to know, but he has to live in it as
    • well. He has to live in it, just as a man lives with his body in the
    • non-adaptability to the sensible corporality. But when man crosses the
    • Naturally, then, one cannot imagine what would come over human beings
    • But not only are human beings today so far advanced that with their
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  • Title: Cosmic New Year: Lecture II: The Michael Path to Christ: A Christmas Lecture
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    • The Mysteries of Light, of Man, and of the Earth,
    • The Mystery of the Human Will,
    • manner; we have no right to forget the widespread suffering, the
    • realize all that which indicates decline in human civilization today,
    • mankind.
    • 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
    • many men speak today. They spoke more honestly than most men do today.
    • placed man within it in a world-order in which human nature contained
    • we have drifted, so far as any human being can be called responsible
    • made plain to me that men thought in this manner about the time of the
    • Roman, Julius Caesar. There is no difference between the soul- and
    • As the result of our many-sided studies we know that if anything
    • develops in its own period, it is fundamentally good for humanity, but
    • Let us turn our attention to many official representatives of
    • regarded by many as setting the fashion — a book entitled Das
    • generally little known, a God who permeates and controls human life
    • events, and in the life of mankind within these events.
    • the destiny of mankind. I have reminded you that since November, 1879,
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  • Title: Cosmic New Year: Lecture III: The Mystery of the Human Will
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    • Lecture III: The Mystery of the Human Will
    • The Mysteries of Light, of Man, and of the Earth,
    • The Mystery of the Human Will,
    • THE MYSTERY OF THE HUMAN WILL
    • evolution of mankind that what we may call the knowledge of Initiation
    • deliverance of mankind from a downward evolutionary course depends
    • cease if their further cosmic evolution is not united with mankind.
    • The healing of mankind can only be brought about if a sufficiently
    • Initiation cannot be given to mankind haphazard, without preparation,
    • continually; but it is exactly against this attitude of mind that man
    • first, most primitive demands relative to the acceptance of the
    • Man must be pointed out to humanity in a comprehensive way. This
    • Mystery of Man's Will has been veiled from modern culture especially
    • least possible of the Will. We have often characterized this. A man
    • 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
    • Will is to the modern man entirely unknown, and with this is to be
    • only in a very fine state. Man does not notice how the Will pulsates
    • For man in this new age the Mystery of the Will is completely veiled
    • man to see into the workings, the machinery which is set going by
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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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    • The Mysteries of Light, of Man, and of the Earth,
    • The Mystery of the Human Will,
    • man is a part, how past and future are linked in every fraction of
    • this human life of ours stand with regard to past and future? It is
    • being, with our own human being. We have only to bear in mind that
    • mirror. When we look into ourselves, many things are mirrored back to
    • retrospection upon our life's course, then, as human beings, we should
    • of life, that present-day humanity faces a critical period. When a
    • human being of today looks back on life and, as has just been
    • present-day man is, in a certain respect, empty, we only know that we
    • perceptions of the human beings of earlier periods emerged out of the
    • present-day man has been emptied of the clairvoyant-atavistic content
    • atavistic-clairvoyant visions, there arose in man's sentient life that
    • revelations in terms by which they can be communicated to man. These
    • respect) guarantees the future of mankind. It is not, indeed, a direct
    • that when we as human beings, hasten to meet the future i.e.,
    • Just as in the past, man's Ego was filled with an atavistic
    • clairvoyance. The man of today can feel that this dilution, this
    • the end in the evolution of mankind from primeval times up to the
    • present, must now be made the beginning. In olden times, man had
    • Maximum number of matches per file exceeded.
  • 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 Mysteries of Light, of Man, and of the Earth,
    • The Mystery of the Human Will,
    • great and insistent are the demands of the present moment as regards
    • 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
    • to rouse the conscience of the German people, to give expression to
    • the spiritual life of the German nation. I will read to you some
    • thought of the German nation. I wrote: “It is with a shrug of the
    • current ran through the whole spiritual life of the German people. The
    • implies for the German people the loss of their own Self, a breaking
    • deep need in the German nature. It does not enter our mind to wish to
    • deny the manifold mistakes and one-sided fallacies which Fichte,
    • most fitting for a nation of thinkers. The German nation is not
    • wonderful and imperishable works of art. Among the Germans there is
    • wonderful world of plastic forms, so the German, more concentrated
    • German. This is why their teachings were so enthusiastically received;
    • At the time when this essay was written the German nation had to be
    • lasting development of the human impulse. Indeed, at that time it
    • Germany) those who educated the young, still had the chance of turning
    • two expressions defining the two great foes of human spiritual
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture I
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    • first of all, that an understanding of the human being in both
    • humanity. I have no wish to waste words about the value of
    • traditionally in the course of human history. In order to make
    • conceptions arose in human thought at a time when there was no
    • anthroposophy about the most varied branches of human knowledge
    • that in those earlier times man had a non-scientific (in our
    • of the human being that did not originate, as is the case
    • man on which medical thought, too, was based. Permeating these
    • conceptions of the form of the human being, the form of his
    • organs and of human functions, were thoughts about the
    • super-sensible with the nature and constitution of the human
    • much a part of human nature as colors, forms, and inorganic
    • historical evolution of humanity, who does not take the point
    • science has accomplished for humanity in this age. And when
    • of considering the human being in sickness and health wishes to
    • foolish as many people believe nowadays, they did lack what we
    • man's faculty of cognition was not then adapted to see objects
    • different way from the way modern man sees. In the times that
    • of the human organism, in the black and yellow gall, in the
    • human being sees today.
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture II
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    • — with a discussion of the various functions in the human
    • it. I would then discuss everything connected with the human
    • arranged in the human organism, a vista that would be needed in
    • many respects, but its goal still lies ahead.
    • can give us insight into the human being. And now, bearing in
    • that the human being, as he stands before us in the physical
    • this ego system, the human being is able to develop that inner
    • fact that the human being can unify his inner experience in an
    • the fact that during his earthly evolution the human being has
    • development of the human being receives a certain impetus at
    • between the human being and the animal.
    • objection has been made by many people, especially from the
    • side of philosophy. We take the functions of the human organism
    • man's physical organization, this encompasses everything in the
    • human organism that can be dealt with by the same methods we
    • physical organization of the human being.
    • human etheric organization, however, which is incorporated into
    • think of the etheric organization of the human being as
    • whole is involved in the fluid nature within the human
    • itself to what is solid in the human organization, to the solid
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  • Title: Fundamentals of Anthroposophical Medicine: Lecture III
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    • As we begin to view the human organism
    • indicate only very briefly, many things become terribly
    • important concerning judgment of the human being in health and
    • physical being of man. Yet a proper assessment of this
    • threefold nature of the physical human being is of the greatest
    • with this threefold nature of the physical human being, the
    • over the entire human being. The nervous and sensory functions
    • of the skin, and also those within the human organization, must
    • conception of the modes of activity in the human organism
    • system in the human being, the rhythmic system, includes in the
    • human being, although these can be disrupted in many ways; I am
    • constantly disrupted by the human being, but the consequences
    • member of the human organization, then, we have the rhythmic
    • human being, and, as a third member, the metabolic organism, in
    • this threefold nature of the human being, we find that the
    • metabolic human being in so far as the metabolic human being
    • extends over the whole being of man. The rhythmic human being
    • are related to the astral organization of the human being. In
    • short, in his threefold physical nature the human being is
    • understanding the human being in health and disease. Here we
    • Maximum number of matches per file exceeded.
  • Title: Fundamentals of Anthroposophical Medicine: Lecture IV
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    • The human
    • processes within the human organism are different from those
    • that everything the human being takes into his digestive tract
    • through so that man can further enliven it. The process of
    • vitalization, the enlivening, must be an activity of the human
    • being himself; indeed the human organism could not exist
    • within the human being. When we speak of a process of
    • vitalization along the path taken by human nourishment through
    • opposite process from that which occurs in the human
    • what unfolds in the human organism as a tendency to call forth
    • nourishment in the human being without prejudice, therefore, we
    • must admit that all food introduced into the human organism is
    • in ordinary digestion by introducing something to the human
    • understanding of the human organism is necessary before we can
    • human organism as a remedy — the iron in the blood. The
    • human organism — above all, for the iron bearing blood
    • feeling, indeed for the whole life of the human organism. In
    • etheric organism to the astral organism of the human being is
    • everything that is taken up in the human being in the
    • organisms of the human being.
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  • Title: Anthroposophical Approach to Medicine: Lecture I
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    • endeavour to show, first of all, that an understanding of the human
    • arisen traditionally in the course of human history. In order to make
    • earlier times. Those earlier conceptions arose in human thought at a
    • domains of human knowledge and capacity.
    • those earlier times man had a real but non-scientific conception of
    • conceptions of the human being that did not originate, as is the case
    • man on which medical thought, too, was based. Permeating these
    • conceptions of the form of man, of his organs and organic functions,
    • super-sensible with the nature and constitution of man, but in those
    • older conceptions the super-sensible was as much a part of man as
    • slightest understanding of the historical evolution of mankind, who
    • achieved. On the other hand, a man concerned with any branch of
    • accomplished for humanity in this age. And when — to use the
    • Goethean expression — a spiritual conception of the human being
    • by no means so childish as many people imagine nowadays, they did
    • reason that man's faculty of cognition was not then adapted to
    • the outlook of modern man. In the ages that really came to an end
    • Galen saw in his four elements of the human organism, in the black
    • many things that are brought to light to-day by our scientific
    • consciousness. Suppose, for example, a man with not so very abnormal
    • Maximum number of matches per file exceeded.
  • Title: Anthroposophical Approach to Medicine: Lecture II
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    • various functions in the organism of man. I should feel bound to
    • study would gradually open up a vista of the human organism, leading
    • preliminary work is excellent in many respects, but its goal still
    • knowledge can give us insight into the being of man. And now, bearing
    • 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
    • Ego is really the focus whence the whole organic activity of man
    • of the Ego is the fact that during earthly life the relation of man
    • the human being receives a certain stimulus at puberty. So that even
    • account — there is already a difference here between the human
    • we speak of the physical organisation of man, this includes
    • physical organisation of man. In regard to the etheric
    • laboratory. Whatever we may think of the etheric organisation of man
    • everything of a fluid, watery nature in the human organism.
    • aggregations of matter. We understand the organism of man aright only
    • of outer Nature. This is the sense in which we say that man has an
    • of man is likewise permeated with life. But this is the same as
    • saying: Man has an etheric body. We must think of everything solid as
    • inorganic world to the solid parts of man's being, whereas we
    • man — as living, but of the fluid nature in its totality as
    • Maximum number of matches per file exceeded.
  • Title: Anthroposophical Approach to Medicine: Lecture III
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    • we begin more and more to view the human organism in the way which I
    • have unfortunately been able to indicate only very briefly, many
    • the threefold organisation of the physical being of man. Yet a
    • threefold organisation of physical man, the system of nerves and
    • life of man, although he can break through it in many ways — I
    • like. These latter rhythms are constantly broken by man, but the
    • member of the human organisation, then, we have the rhythmic system;
    • we consider this threefold nature of man, we find that the
    • human being. In short, in his threefold physical nature man is
    • are to prove of practical value for an understanding of man in health
    • of the rhythmic being of man.
    • that which reveals itself in the rhythmic man as a ratio of four to
    • metabolism in man take their course four times more quickly than
    • the human being.
    • man. In other words, the third member works into the second, and this
    • breath. In the rhythmic being of man we can perceive the ratio of
    • being of man represents the contact between the system of nerves and
    • any given life-period of man by studying the relation of all that
    • in the period when the human being reaches puberty, a new contact
    • embrace the radiations in the human organism which originate in the
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  • Title: Anthroposophical Approach to Medicine: Lecture IV
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    • human organism in health and in disease — or rather in its
    • here we must always take account of the fact that the human organism
    • everything man takes into himself from the plant world, for
    • must be an activity of the human being himself; indeed, the human
    • organism of man. When we speak of a process of vitalisation along the
    • 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.
    • which unfolds in the human organism as a tendency to generate this or
    • study the process of nourishment in man, we must admit that
    • very profound understanding of the human organism is necessary before
    • human organism — the iron in the blood. The iron in the
    • blood unceasingly plays the role of a remedial agent, protecting man
    • same thing holds good for much else in the human organism —
    • etheric to the astral organism of man is bound up with the
    • parts of man.
    • the human organism? It indicates the presence of aeriform
    • which works, of course, in the gaseous being of man — and they
    • observation of the human organism reveals that any given function
    • spiritual. The whole human organism is the material reflection
    • physical-organic nature of man is by no means so simple in the
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  • Title: Lecture: Michaelmas III: The Michael Inspiration
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    • revelation, of the spiritual world. The human being is woven with his
    • the many and varied descriptions of it that have been given here, that
    • an abstract manner of speaking, such as is applied to external,
    • 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
    • When man finds, with spiritual vision, the way out beyond the
    • reality. Mankind, throughout its evolutionary history, has always been
    • sounding words — what changes are due to take place in human
    • human beings in a remarkable manner, and have been so in all epochs
    • directing words as can become impulses for mankind. On the most varied
    • riddle, and it calls forth in man the feeling that he should be guided
    • In many of thy works.
    • present, something known to man, since otherwise one could not reckon
    • In many of thy works.
    • themselves in the astral light like a directing impulse or human
    • the course of the year just as a man's super-sensible soul and
    • everything that human sight encounters in the heights above. In all
    • form, extremely fine dilution, that which manifests outwardly as crude
    • human organism when cravings, wishes, emotions and so on come welling
    • desire-life that is bound up with the animal nature of man — that
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Michaelmas Va: The Michael Impulse and the Mystery of Golgotha (Part I)
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    • evolution. If we follow the path of man's evolution we find him first
    • Now just as man advances and ascends in his evolution, so do the other
    • stages. It is not only the human Hierarchy which is subject to this
    • ascending evolution, but also the Hierarchies who are above mankind.
    • stages higher than man, the Hierarchy of the Archangels. As I said
    • yesterday many intellectual people are prepared to accept it if one
    • animals and other spheres in natural science, then the educated man of
    • evolution of the races of mankind, you will see that the evolution of
    • successive epochs of mankind are subject to the Archai, the Spirits of
    • surveys the work done by humanity as a whole in natural science in
    • can grasp, in the coming period the man who is not going to sleep
    • as far as possible they should flow into man's earthly physical body;
    • the Hierarchies had to prevent these forces from flowing into man's
    • possible may be able to flow into the human soul, so that a
    • human soul. The truly living impulses in the civilisation of the
    • influencing man's physical body. During that period delicate
    • that the majority of human beings were born with a brain possessing
    • which man turned his mind to the physical plane of the senses and was
    • through Imagination and Inspiration, to flow directly into the human
    • who guided man immediately before our time and worked upon the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Michaelmas Vb: The Michael Impulse and the Mystery of Golgotha (Part II)
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    • At no time in human evolution have two successive epochs been so
    • worlds has been flowing into our world, and making it possible for man
    • to understand the way in which human and world evolution are
    • from many different sides, and have seen it to be the great centre of
    • gravity of all human evolution. It has been possible to show quite
    • the Christ Event as the great centre of gravity of human evolution.
    • In the course of his study of the evolution of mankind, such a person
    • the human soul. From having been directed more to the surrounding
    • world in an external way, man's soul began to be turned within to its
    • Mystery of Golgotha altogether. Mankind was in that time at a
    • man's life had an outward direction, but that afterwards those who are
    • preparation beforehand for what appears as a sudden incision in human
    • manner since the old Hebrew people were differently constituted, yet
    • human concept can embrace that in which we live and move and have our
    • were sent up to be answered, one man put a very clever question. He
    • many Mystics that one must remove oneself from God in order to be able
    • Certainly many Mystics have maintained that one must withdraw from God
    • Jehovah.’ In man, the countenance is what he turns outwards, that
    • by which he reveals himself. It is not the whole of man. One knows a
    • man as he is in his inner being by the features of his countenance,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Michaelmas VIII: The Michael Path to the Christ (Extract)
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    • the destiny of mankind.
    • Regent, as it were, for all those who seek to bring to humanity the
    • had become strong in humanity — into spiritual intellectual
    • November, 1879, Michael has entered into another relationship with man
    • directly with human perception. The very name, Jahve, was held to be
    • countenance of Jahve. Just as we learn to know a man when we look into
    • knowledge of Jahve, whom it was not yet possible for mankind to reach.
    • 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
    • Other Soul-Regents of humanity have appeared since then in the place
    • the external historical development of mankind, he manifests his Being
    • way that mankind must become related to him. For now Michael is not
    • we must approach the Christ-impulse through Michael. In many respects
    • humanity has not yet struggled through to this. Humanity has retained
    • to-day humanity has a false relationship to Michael. This false
    • human individuals, separate men. This lie is nothing else than the
    • Christ Jesus the divine leader of the whole human race. This means
    • human distinctions of any kind on the Earth. Such feelings and ideas
    • and soul-part of man pulsate — that is, along the path of
    • nothing that will recall what Christ Jesus has brought into human
  • Title: Threefold Order: Part II: Lecture: The Impulse Towards the Threefold Order
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    • No Utopia, but the practical demand of the hour.
    • knows, that one is talking into a storm. And although many
    • (“Appeal to the German People and the Civilised World”),
    • life of mankind — may, through the grave events of the
    • times, be something also which is very commonly human, and
    • therefore perhaps a very good example of what is commonly human
    • First came this Appeal to the German People and the Civilised World,
    • man who had no wish to do so, and no power to do so, until
    • the urgent necessity imposed upon a man by the present
    • disqualified from laying hold upon actual human life, —
    • those great social problems which mankind is urgently called
    • human life and permeating it. Still, I would gladly have kept
    • hunting after Utopias and ideologies, and never manage to grasp
    • come, when one might expect mankind to be beginning to see that
    • the interests of actual groups of human beings, and was
    • origin simply in human and, in this case, purely economic
    • Germany, there would have been, at that time, no sense in doing
    • Entente; but that in Germany, in addition to the military
    • very man to whom the German People in their day of destiny
    • different classes of mankind. Believe me, I have been
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  • Title: Practical Course/Teachers: Lecture I: Introduction - Aphoristic remarks on Artistic Activity, Arithmetic, Reading, and Writing
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • humanity, if it is to answer in the future to the impulses
    • towards development predestined in the human race by the
    • such, but with manipulating this province of knowledge in order
    • to develop human abilities. You will have to distinguish, above
    • determined by convention, by human agreement — even if it
    • is not admitted in so many words — and the materials of
    • knowledge which depend on an understanding of human nature in
    • definite culture, has no significance at all for the human
    • culture have no direct meaning for super-physical humanity, for
    • as spiritist circles sometimes do, that spirits wrote the human
    • writing in order to bring it into the physical world. Human
    • writing has arisen from human activity, from human
    • intermediary human activity; it is not a direct gesture
    • the activity of the spirit and soul in man. In teaching
    • disconnected, and out of its context with the human setting.
    • affects the head, “head-man” (kopfmensch).
    • activity of the human limbs. The children then feel
    • primitive human nature.
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  • Title: Practical Course/Teachers: Lecture II: On Language - the Oneness of man with the Universe
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • The General Study of the Human Being as the Basis of Pedagogy,
    • With my analysis in mind you can really see man as a being with three
    • sympathy and antipathy, occurs at the centre of the human
    • ensues midway in the human system, in the breast-system. Here,
    • sympathetic and antipathetic activities is human speech.
    • in human feeling.
    • Now, as a matter of fact, speech is doubly anchored in human
    • German
    • individual. In some manner every single thing reacts upon human
    • (German: Ofen) you say a word with o in it, because in
    • human feeling. You stand in a relation of feeling to the whole
    • This experience through the vowels is manifestly a pure inward
    • hand, to the quite elementary expression of human shades of
    • “breast-man,” so that he brings antipathy to a
    • standstill and the “head-man” merely accompanies
    • fusion of musical with plastic elements in man. You can see
    • in fact, the natures of human communities. In German we say
    • human head do we say “Kopf,” but for cabbage
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  • Title: Practical Course/Teachers: Lecture III: On the Plastically Formative Arts, Music, and Poetry
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • see, further, that teaching must be managed so as always to
    • take into account that man contains a dead, a dying element,
    • quality in man which gravitates towards death; even, in a
    • everything which approaches man artistically falls into two
    • of man contains a plastically formative element towards which
    • the will-impulse in man inclines. How, then, can we properly
    • describe this human talent for becoming plastically
    • the death-giving element in man, we are to avoid cultivating
    • the conceptual, the thought-world in the human being.” In
    • bones represent the side of death in man; let us, then, protect
    • man from this dying element, let us try to keep his bones
    • proceed to say, as many theosophists and anthroposophists like
    • to do, if there is any talk of Ahriman and Lucifer
    • human evolution; they say these things harm human nature,
    • to excluding man from all the elements which should form his
    • but at the same time we must not neglect to approach human
    • and not through human abstract organization. Only imagine what
    • unity, and the rest of the body, too, the human body is really
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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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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • you will have to learn very many things here. Why will you have
    • to learn very many things in school? Well, you have already met
    • principle: he said: “I have educated this young man well,
    • everything.” Now very many people to-day are in agreement
    • given to every German boy and every German girl. You see from
    • to, this can only appear to man in later life as child's play.
    • nature of man. The child must not only know that he has hands,
    • something or other requiring manual skill. This can sometimes
    • that a performance of this kind is repeated as revision in the
    • the other yellow patches so that you end by having so many
    • Only when you have taught the children manually and aurally
    • from the very horror which many a person still remembers. Yet
    • Unconsciously, or half-consciously, in fact, man climbs in life
    • independence as human beings. We disassociate
    • participation. The most spiritual part of man, in fact,
    • invisible when you listen. The manifestation of the activity of
    • heard parts of it. Particularly in the present age of our human
    • “Dr. Steiner says many beautiful things, but he says
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  • Title: Practical Course/Teachers: Lecture V: Writing and Reading - Spelling
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • you begin just the same way; when you say ‘bow,’ which many
    • vowels must always be made to render the human inner being and
    • astray by many modern attempts. Don't say: here, this has
    • willed. Humanity continually feels the urge to realize such
    • Thus we can always link up with man and his relation to the
    • German State-Gravy” in the material sphere. As you know,
    • foreign visitors, but rather on Germans. It was called
    • “Imperial German State-Gravy;” people wanted to
    • concrete examples. German spiritual life contains a very
    • beautiful, tender relationship between Novalis and a woman.
    • which you can read in the history of German literature —
    • this relationship of Novalis to a woman. Now there is a very
    • have mentioned), severely philological treatise by a German
    • annoyed by it. A uniform German orthography was to be set
    • of the intimacies of the German language. Because nowadays they
    • quality which used to live in the German language; the
    • not only our individuality in human intercourse, but also our
    • social impulses and social feelings. Many things which we would
  • Title: Practical Course/Teachers: Lecture VI: On the Rhythm of Life and Rhythmical Repetition in Teaching
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • Meumann,
    • have lost the gift of studying man directly. They can no longer
    • rely on the forces which inwardly bind one man to another
    • vital for the present day and the immediate future of mankind.
    • not penetrated completely into the life of the human spirit and
    • Nor can it be done by trying anatomy on the human
    • practise anatomy on the activity of the human soul — but
    • understanding of man.
    • statement, translated into decent German, runs roughly
    • know what person with a normal human intelligence does not know
    • elevation of the human being to the level of
    • could go very far in educating human observation of the world.
    • But we should never educate a man's will — volitional man
    • this: “This is Manas, this is the Ego — that is the
    • human life to interpret symbolically what is meant to be
    • Human life makes it indispensable that we should not only be
    • man, a friend of yours, died, let us say, in 1918. You have
    • Soul” (Seelenstimmung). A man who is soon to die has a
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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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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • Germany in 1919 and before. They may be summarized as follows:
    • In Germany you will be sharing the many difficulties inevitable
    • many simple, good old principles, which die out as soon as
    • have to fall back on many a simple device where the average
    • for many a thing which, in ideal conditions, you would not
    • vegetable world to man. The method so far used to familiarize
    • starts with an exposition of man. You may say with justice:
    • natural history about man.” But be it never so little,
    • 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
    • man, you lay sufficient emphasis on him; if, from your manner
    • of referring to man, you produce in the child an impression of
    • the importance of man within the entire world-order. You will
    • perhaps start, when the child is nine, to describe the human
    • principal division of man into head, trunk, and limbs, but in
    • age, an idea of the most outstanding features of the human
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  • Title: Practical Course/Teachers: Lecture VIII: Education After the Twelfth - History - Physics
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • 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
    • intimacy of man with external nature, to man as a synthesis of
    • spirit and soul element in man is strengthened and reinforced
    • entity at puberty, but it manifests itself in the etheric body
    • like members of an economic State system whose demands and
    • development of the impulse in humanity towards culture. But
    • the human eye as clearly as possible — but before he is
    • when you teach the child about the formation of the human eye?
    • physical process which really occurs in man himself, namely in
    • a human sense-organ. If you want to do this you must already
    • purely physical facts which take place outside the human being.
    • to the organs of man himself, because only then does the child
    • world upon man, the process by which the activity of the
    • outside world is projected into the human being and prolonged
    • consummation of physical processes in the human being.
    • impulses in humanity and the comprehension of the external
    • physical impulses of nature in the human organism. The essence
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  • Title: Practical Course/Teachers: Lecture IX: On the Teaching of Languages
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • evolution of man demands. We shall be able to do this if we
    • development of the human soul and cannot bear fruit for life.
    • in translating so much from Latin into German (in this case the
    • native tongue) and German back again into Latin. Much more
    • your very manner of talking to the children — man's
    • only be “discussed.” As a permanent object for the
    • children many a thing which the ordinary schools do not give
    • permanent value in their lives. It would be a particularly good
    • teacher, French by another, and German by a third. Very much,
    • [The word German in
    • for it; then from this feeling there emanates a living aptitude
    • them up in such a manner that they disappear when the
    • accurate pronunciation — without giving many rules
  • Title: Practical Course/Teachers: Lecture X: Arranging the Lesson up to the Fourteenth Year
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • ages. How many stages of teaching can we differentiate
    • Reading isolates man very much, in the first place, and
    • writing. When man adjusts himself to writing he is obviously
    • = fish, etc. — at least we lead man back again to the
    • relation of man to the world. You only need to picture a scene
    • rhapsodist is reciting Homer to his audience in the manner of
    • far side of which humanity still had a quite sound
    • grammar. At this point the human being is already capable,
    • cuttle-fish, mouse, and human being. And only later do we add
    • Further, at this stage in the life of the human being we can go
    • apply to man, as I have already explained: light refraction
    • that many subjects will have to be arranged for the morning and
    • proper social part in human social life. In this respect our
    • write anything true about it and many of them write quite
    • off.” Many an object lesson is given on these lines. It
  • Title: Practical Course/Teachers: Lecture XI: On the Teaching of Geography
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • the other subjects ought really in many ways to culminate in
    • we add to it the other features connected with human life. We
    • rivers are used for shipping the produce or manufactures of one
    • human life, and of the difference between the conditions of
    • of all we go as far as to show how man, by his labour,
    • child's eyes to the fact that man lays out artificial rivers in
    • between natural relations and the conditions of human life, we
    • connection between nature and human beings, another aspect can
    • the child's range of ideas can be enlarged by many illuminating
    • relation of human economics to natural formations. You build
    • up, as it were, human economic life out of nature, by pointing
    • determine human settlements, etc.
    • hesitate at this early stage to teach him many facts which he
    • relations. Make these clear to him. Prefer to show him many
    • to the geography teaching, you will be able to extract as many
    • things out of it. This, of course, involves a demand on your
    • between agriculture and human life, to give him a clear idea of
    • teaching of manual skill is really no substitute. And the
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  • Title: Practical Course/Teachers: Lecture XII: How to Connect School with Practical Life
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • the fact that the relations of man to his surroundings are far
    • in the sphere of education, and of educational method, that man
    • enter into the subtleties of human nature.
    • have learnt that there are three stages of human development
    • Just think how many people to-day travel in electric trains
    • locomotion by electric rail. Just think how many people
    • stand as human beings to the surroundings of which we even make
    • a convenience. We live in a world produced by human beings,
    • moulded by human thought, of which we make use, and which we do
    • human creation, or for the results of human thought, is of
    • great significance for the entire complexion of the human soul
    • tobacco factory without any idea of the process of manufacture
    • satisfaction that human nature shows of being itself worried
    • is participation in a world made by human heads and hands
    • such physical, natural-history concepts as we can command, to
    • [General Managing Director of the Waldorf-Astoria tobacco
    • manufacture of soap, spinning, weaving, etc., it would be an
    • often degenerates into platitudes, the child learns many such
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  • Title: Practical Course/Teachers: Lecture XIII: On Drawing up the Time-table
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • what is demanded to-day by an external commission. And our
    • demands as to how it is to be educated and taught, it reveals
    • much of an old man because of a thwarted education and
    • many fairy tales as possible. And after practising for some
    • standard demanded of him at the end of the first school
    • prevailing time-table we ought to use German terms and not say
    • in the modern manner you do not teach them religion at all; you
    • amount is thrown away and sacrificed. In fact, many
  • Title: Practical Course/Teachers: Lecture XIV: Moral Educative Principles and their Transition to Practice
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • is an ideal of many a legislator gradually to issue as
    • It will only result in the practice of teaching if the many
    • teaching if you simply remember to leave many things
    • human world. The spread of evils such as alcohol is due to the
    • fact that man is so much a spiritual being that he can become
    • first years at school. These cease in the interests of human
    • manifestations of the food and health instincts in the
    • steal a march on the last manifestations of the sound
    • albumen. The child knows these. But remind him that the human
    • instinctive manifestations of the health and food instincts.
    • strike a chord in the natural life of the human being and so do
    • morality of the soul. But the human being is less exposed to
    • with what is natural to man.
    • is profoundly true that we do the human being a service, and
    • here, too, it is possible to refer to many aspects which
    • the cuttle-fish, the mouse, the lamb, and the human being, a
    • feeling of the relationship of man with the whole of the world
    • teaching of botany — to develop man's relation to the
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  • Title: Practical Course/Teachers: Concluding Remarks
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    • Together with Study of Man and Discussions with Teachers these
    • Practical Advice to Teachers, and is published in German
    • the general spiritualizing of his profession and in his manner
    • and mankind. As teachers we must be interested in all worldly
    • and all human matters. To keep ourselves aloof on any occasion
    • from anything of possible interest to man — if we were to
    • of the world's life and human life.
    • falsehood coming into our teaching by many and devious
    • “Remember the many things which I have tried to explain
    • so that the human being should be understood, particularly the
    • remembered it sufficiently. Naturally a great many things ought
    • which have been made towards understanding man, and in
  • Title: Study of Man: Lecture I
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    • The Study of Man
    • the three-fold man. Nature of sleep in child and adult. The teacher
    • necessity our educational task will differ from those which mankind
    • know that the epochs of human evolution as they succeed each other
    • must always set humanity fresh tasks. The task of mankind in the first
    • epoch of human evolution does not enter into the consciousness of
    • mankind until some time after this epoch has begun.
    • of humanity, but because it is valid just for this age of ours. For,
    • we, as humanity, will have reached the stage where parents, too, will
    • understand that special tasks are set for mankind to-day, even for the
    • into the school we shall still be able to make up for many things
    • life, is founded on the egoism of humanity. In the first place,
    • sphere, is not so constituted, as to appeal to man's egoism. It is
    • man's egoism in the super-sensible sphere. Egoism impels man to cling
    • earthly existence in addressing man, and takes account only of the
    • We live in a time when this appeal to human egoism must be combated in
    • every domain, if the life of mankind is not to decline further and
    • conscious of the other end of man's development on earth, namely
    • birth. We must consciously face this fact: that man evolves through a
    • And we will not only look to what human existence experiences after
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  • Title: Study of Man: Lecture II
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    • The Study of Man
    • antipathy meet. Cosmic relations of threefold organism of man.
    • recent times there has been something present in the life of man which
    • the Consciousness Soul, man has not yet reached the spiritual depth
    • which would enable him to come to a real understanding of the human
    • connection between the soul life of the individual human being and the
    • soul-life of man stands in relation to the whole universe. It is only
    • by perceiving the connection between the individual human being and
    • being “man.”
    • One of the great mistakes of the last period of man's evolution during
    • by the human being himself. And it is because the activity which you
    • Now we have divided man's soul-life into two spheres, as it were: into
    • boundary. This boundary is the whole life of the physical man himself
    • We must be quite clear that in man there are certain forces which
    • physical man you do not do it with a force which is in you, but with a
    • antipathy which rays back in an indefinite manner, and the definite
    • * German: Imaginationen.
    • you to comprehend the being of man unless you understand the
    • difference between the elements of sympathy and antipathy in man.
    • undisguised. I have been describing the soul-man who, on the physical
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  • Title: Study of Man: Lecture III
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    • The Study of Man
    • of man has supplanted older division into Body, Soul and Spirit.
    • Conservation of energy not true for man. Intellect grasps only the
    • of ‘pure thinking.’ Nature could not exist without man. Dead
    • human bodies are yeast to earth. Man thinks with bones as well as
    • nerves. Origin of geometry lies in movement. Man keeps earth alive.
    • Man not merely a spectator but a stage for cosmic events.
    • the lower school grades, that education demands a connection in the
    • teacher's soul with the highest ideas of humanity. A real canker in
    • human beings on the earth, on the physical plane, fulfilling our
    • 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,
    • division of the human being. It is impossible to come to a real
    • insight into human nature if one adopts this twofold division alone.
    • memorial in the middle of their city to the man they shut up in an
    • It is the great stumbling-block to any understanding of man. For as
    • becomes impossible to arrive at a knowledge of the true being of man.
    • For the true nature of man rests on the fact that through him new
    • that, under the conditions in which we are living in the world, man is
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  • Title: Study of Man: Lecture IV
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    • The Study of Man
    • Spirit-Self — Manas — Manes; Life Spirit; Spirit Man. The
    • desire, which reaches to soul element. Through his ego man raises
    • Teacher must understand hidden being of man. Marxist education
    • death. Whenever a man makes a resolution with his will there is always
    • We know that when we observe man in his totality, we consider him as
    • descends into the body. But the spiritual part of man to-day is only
    • the man of this epoch in evolution. Let us first of all be quite clear
    • humanity.
    • human nature when we are speaking of the present-day man; but there is
    • Manas, and that Manas is always spoken of in the
    • oriental spiritual teaching as indwelling in man. But amongst western
    • that part of man which remains over after death was called the
    • Manes: people said that after death there remains over, the
    • Manes — Manas is the same as the Manes. I
    • in this case use the plural, the Manes. We who from a
    • scientific standpoint connect the Spirit-Self more with man before
    • use the plural number because at the moment in which a man passes
    • the Archangels, who enter into a man immediately he passes through the
    • because many archangels have entered into his being. The people feel
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  • Title: Study of Man: Lecture V
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    • The Study of Man
    • of sympathy and antipathy in the senses. Human and animal senses.
    • embodied in the human organ. Today we will use this knowledge of man's
    • human being.
    • You will have noticed that in treating of the human being up to now I
    • close connection with the nerve nature of the human being, and how the
    • two other sides of human nature, namely cognition and will.
    • the mental picture is present in some form. You could not be a human
    • human eye. If we look at it in its totality we shall see that the
    • thought and cognition to stream into the eye of the human being; and
    • conscious of the whole complex belonging to this side of human
    • is a very important difference between animals and man with regard to
    • animal that it has much more blood activity in its eye than the human
    • more blood activity into the eye than the human being, and this is
    • environment than the human being does. The human being has in reality
    • below the threshold of consciousness. But if we human beings had no
    • dependent on climate, seasons, etc., than the human being is. It is
    • because man has much more antipathy to his environment than the animal
    • comprehension of man. We have seen how in the activity of thought
    • demands of the world, for example in social life. We must permeate our
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  • Title: Study of Man: Lecture VI
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    • The Study of Man
    • in thinking. Unconsciousness of Will. Feeling lies midway. Man wakes
    • and how to help them. Ego, youngest principle of man, can only live in
    • Up to now we have tried to understand the human being from the point
    • shall study the human being from all three. The first to be taken is
    • the psychic, or soul point of view because this is nearest to man in
    • antipathy as principal concepts for the understanding of man we have
    • add a contemplation of the human being from the point of view of
    • as it is now called, a consideration of the human being as he appears
    • If you want to examine the human being effectively from any point of
    • view you must return again and again to the separation of man's soul
    • “That man is a good man,” thus forming a judgment. You must
    • the subject “man” the predicate “is good” —
    • some demon or some mechanism of nature had tangled up the man with the
    • is when you pass the judgment “a man is good,” where you are
    • absolutely correctly how far a human being is awake you will be
    • obliged to say: A human being is really only awake as long and in so
    • through our will as an unconscious element. In so far as we as human
    • awake. We are always carrying about with us a sleeping human being
    • — that is, the willing man — and he is accompanied by the
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  • Title: Study of Man: Lecture VII
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    • childhood man principally Body; in middle years Soul; in old age
    • Zeller). Man may belie Soul in middle years. Willing united with
    • man sleeps — sense sphere on periphery and inner sphere of blood
    • of decaying nerve substance is sphere of waking, where man becomes
    • Your task is to gain an insight into what the human being really is.
    • comprehend this nature of man first of all from the point of view of
    • If we consider the human being from the point of view of the
    • the human being from the spiritual point of view, we must lay
    • consciousness which hold sway in the human being: namely, the full
    • body, soul and spirit if you have the whole course of human life
    • the conceptions you arrive at in this manner.
    • picture which is chiefly of the human body. But this picture will only
    • human being. In the middle age the human being is more predominantly
    • great many old people become quite feeble-minded.” A favourite
    • consistency, the materialists argue that even such a great man as Kant
    • If, on the other hand, we observe the characteristics of the human
    • of the soul. For this reason, too, a man in middle life is more able,
    • within the freedom of man, even in education. The fact that many
    • human being bears within him thinking-cognition feeling and willing.
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  • Title: Study of Man: Lecture VIII
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    • The Study of Man
    • anyone who can observe carefully what man loses in disturbed sleep,
    • very many people — and the disposition is seen even in early
    • in the matter. This is indeed the soul condition of many men, a
    • unconscious and raises it into consciousness. Just as the human ego
    • 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
    • and custom in man can you give order to his will and therewith also to
    • the world, especially in the human world, is in a certain sense
    • cannot understand the human being with regard to his soul life if we
    • human being even in the physical body.
    • I have pointed out to you that the human being is principally head in
    • chest as a chest being, but he is all chest or breast-man, for the
    • head too partakes of the chest nature, and so does the limb-man. The
    • limb-man is principally limb-man, but really the whole human being is
    • limb-man: for the limbs partake of the head nature and also of the
    • reality of human nature, we must be clear that all separation proceeds
    • Thus everything in man is partly of a knowing nature, partly of a
    • The human being has altogether twelve senses. The reason that
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  • Title: Study of Man: Lecture IX
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    • everything to Man. Prayer metamorphosed to Blessing. In first period
    • knowledge of the human being we have sought to place him before our
    • We must be clear that a spiritual conception of man makes it necessary
    • dreaming and sleeping; and that all the different manifestations of
    • human life can be characterised as fully awake, dreaming or sleeping
    • through the soul to the body, so that we have the whole human being
    • will. And only with puberty comes the longing in man to gain a
    • human being in a spiritual description. This activity as we have
    • with regard to thinking-cognition it is man's task between birth and
    • forming conclusions is the most conscious of all human activities. Man
    • enables you to communicate with other human beings through speech. It
    • “All men are mortal. Caius is a man. Therefore Caius is
    • mortal. Caius is a man. Therefore Caius is mortal,” is only to be
    • simultaneously when you approach the man Caius. What you are thinking
    • knowing process, that is, in the living spirit of man. What is their
    • relation to each other in the living spirit of man?
    • The conclusion can only live in the living spirit of man: only there
    • to leave them dormant and try to appeal to the child's present life in
    • human soul, to where the soul is dreaming. The conclusion should not
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  • Title: Study of Man: Lecture X
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    • to song and music. Head man reveals Body: Breast man Body and Soul:
    • Limb man Body, Soul and Spirit. Council of 869 A.D. and its
    • Teacher must understand man as microcosm.
    • We have spoken of the nature of man from the point of view of the soul
    • that we may get a complete survey of man, and may be able to pass on
    • aspects — that the human being has different forms in the three
    • this spherical form. Next we pointed out how the chest part of man is
    • understand this central member of man's nature, the breast-form, when
    • breast form a fragment of the middle system of man. From this you can
    • understand that the head form of man is a comparatively complete,
    • The breast part of the human being, on the other hand, conceals very
    • important for a knowledge of man's nature to realise that a large part
    • of man shows its bodily nature in one direction, that is, towards the
    • head is altogether body; the breast portion of man is body towards the
    • Into these two members of the human being, head and breast (more
    • The third principle is the limb man. How can we understand the limb
    • man? We can only understand this third member when we realise that
    • the nature of living things. We can say: we have the limb man, which
    • stunted. In the other parts of man they have developed to their proper
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  • Title: Study of Man: Lecture XI
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    • school concerned with breast man. Relation of memory and imagination
    • In yesterday's lecture I treated of the bodily nature of man from the
    • remaining lectures to a description of the human body, we will throw
    • You have realised that man is a threefold being, head-man, trunk man
    • and limb man; and you saw how each of the three parts has a different
    • First let us consider the head formation of man. Yesterday we said
    • man body, soul and spirit. But of course it is not an exhaustive
    • different manner from that of chest and limbs. Even at birth 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
    • through the necessary stages from animal to man, it is therefore
    • capable of fullest physical development. The manner of the soul's
    • Thus we find body, soul and spirit related to each other in the human
    • this into harmony with the whole development of man. The
    • is that man is an imitative being. He imitates everything that he sees
    • the head body. He can remain in the environment. For man's spirit and
    • form. Man has now poured into his body all the hardening elements, all
    • that the first stage in man's intercourse with the world has come to
    • giving man his form and figure, something different is happening in
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  • Title: Study of Man: Lecture XII
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    • Relation of human organs to outer world. Head the oldest formation. It
    • shapes the human being, but has tendency to create animal forms. Trunk
    • carbon in breathing. Plants would arise in man if he retained carbon.
    • mineral in man. Destructive illnesses arise when this does not happen.
    • When we consider the human body, we must relate it to the physical
    • When we regard the human being as physical body, what we first
    • to co-ordinate these various organs of the human being and their
    • Let us begin with that part of the human being which at first appears
    • closely linked with the sense organs. This part of the human
    • has passed beyond the form which the animal world has developed. Man
    • human system — which indeed is most clearly expressed in the
    • in individual human evolution, how far the shape, the form of the
    • human body proceeds from the forces which are to be found in the head.
    • ourselves what really happens through the interplay between the human
    • The head is involved in shaping the human form. But does the head
    • build up our truly human shape? No, indeed it does not. You must learn
    • human form. They are perpetually within themselves overcoming the
    • the human being has a relationship to the animal world around him
    • really remains in you? You can look at a human being. Imagine that you
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  • Title: Study of Man: Lecture XIII
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    • Head formed from within out; limbs from without in Man acts as dam for
    • understand man in his relationship to the world around him. It will
    • life in the right way. We have to think of the relation of man to the
    • the limb man is in complete contrast to that of the head man. We must
    • understand the forms of the limb man is to imagine the head forms
    • man. If we were to draw it as a diagram we might say: the head is
    • “bulged” outwards from within. The limbs of man we can
    • significance in the life of man.) Consider your forehead, and imagine
    • spiritual-soul element in man.
    • passes through man as a stream, as a current.
    • And what is man in respect to this soul and spirit? Imagine a flowing
    • back on itself. So does the spirit and soul gush over in man. The
    • human being is like a dam for the spirit and soul. They might flow
    • through him unhindered, but he retards and keeps them back. Man causes
    • active flow of spirit and soul through man to a stream. But actually
    • nature? It is a perpetual suction of the human being. Man confronts
    • destructiveness of the spirit. And in man a balance must be created
    • which permeates the human being with the material substance it
    • produces. From this you will see that the limbs of man which reach out
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  • Title: Study of Man: Lecture XIV
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    • spiritual head which continually devour man from without. Upper part
    • of chest man develops to head nature in larynx — the “head
    • If we regard man in the way we have done here in evolving a true art
    • of education, his threefold bodily nature becomes evident from many
    • system of the head — the head formation of man, and what belongs
    • without inwards — is continued right into the interior of man's
    • within outwards and what is pushed into the human body, so to speak,
    • human being, it will be particularly clear how man's head is in itself
    • a whole human being, a whole human being raised from out the animal
    • mouth. So we can see how the whole human being is present in the head
    • all that is a continuation of the limb-forces into man; the mouth,
    • Thus the head is a whole human being, only the non-head part of it is
    • Now when in contrast to this, we consider the limb man we find that
    • transformation of man's two jaw bones, of the upper and lower jaw.
    • human trunk (see drawing) you must think of the real head as somewhere
    • representation of the real facts. Whereas man's proper head is a
    • continually eat the human being up. And when death comes, it has
    • demands of us a sacrificial devotion. And this sacrificial devotion is
    • the human form unless we recognise the expression of this sacrifice to
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  • Title: Anthroposophy Science: Lecture I
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    • demands of our time. It deals with all that is necessary and
    • consideration the many prejudices that exist at present.
    • the souls of human beings of our time.
    • scientific manner the significance of what we understand here
    • relatively elementary things to a real knowledge of man from
    • the human soul if we have to struggle to understand what
    • human cognition? It is in approaching an answer to this
    • carefully observed the details of the daily life of man, be
    • relationship that once existed between human beings has
    • human being as was the case in the past. We are no longer
    • an effort is made to approach the human soul from the outside
    • the human soul through the use of apparatus in an external
    • and soul elements of our fellow man, and yet our experiments
    • just here that one can know that a human being who develops
    • different forces than those of a human being who grows
    • are given to man through his senses. From childhood on, the
    • human cognition what is meant only for this particular field,
    • correct thinking in one field to the totality of human
    • lawful manner the facts as they present themselves to us and,
    • say: Above all, man develops a practical life by bringing
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  • Title: Anthroposophy Science: Lecture II
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    • today by observing the human being as he experiences himself
    • comprehensive observation of man without splitting the entire
    • human organization into three distinctly different members.
    • Naturally we have eventually to deal with the complete human
    • being. This complete man is however a most complicated
    • as the nerve-sense man: The member of the human organism that
    • conceptual life. As human beings we make mental pictures and
    • to what we call the rhythmic system in the human organism,
    • human organism is contained in these three systems. The
    • connection between willing and the human organism will become
    • today to look at man from a certain point of view so that we
    • is not obvious if one looks at just the outer form of a human
    • is extended over the whole organism, making the whole human
    • way of considering things, the three members of the human
    • who has asserted that anthroposophy separates the human
    • cognition, as it approaches man in the outer world. In
    • best what I mean if we consider the three modes of human
    • would mention man's arms and hands. Even though they are
    • attached to man's trunk and are therefore in a certain way
    • their specific location on the human body and through their
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  • Title: Anthroposophy Science: Lecture III
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    • what the origin is, in the human being, of the mental images
    • things from many sides and I wish to do this in these
    • intelligible to a sound human understanding. The only
    • interaction between the human being and some form or other of
    • possibility to doubt that each single manipulation we
    • clearly what the human soul does when it moves in the realm
    • of mathematical structures. This activity of the human soul,
    • with phenomena that can arise in the human constitution when
    • be that the human being was somewhat feeble-minded in the
    • the nerve-sense system of the human being. The nerve-sense
    • yesterday, but it extends throughout the human organism. This
    • experienced by the human being in his pictorial
    • saying — and many still say so even today: Outside in
    • does it represent for the human being? To make this clear let
    • world. This can be carried further into the human organism.
    • already openly admitted by many scientists today that with
    • undertakes in imagination to observe the human eye, one has
    • we observe the living human eye with developed imagination,
    • manner as with mathematics in the inorganic realm, I can
    • When one achieves this, one has reached the human etheric
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  • Title: Anthroposophy Science: Lecture IV
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    • possible to gain a different kind of insight into human sense
    • imaginative activity to the human senses. In this way we may
    • human organism. The fact is that with the development of such
    • relation to human knowledge, its position in nature as a
    • As human
    • something that is similar to the formative force of the human
    • with what is contained in the human formative force or growth
    • something that weaves through the human being as the force of
    • makes limbs grow larger, that permeates the human being as an
    • active in the growth principle of the human being. This
    • principle in the human nerve organism — that is, the
    • the forces that work in the human being which would otherwise
    • remain spiritually opaque. For what does the human being know
    • modesty through knowledge of the human being. For what I have
    • properly described, can be grasped by a healthy human
    • of the human organism.
    • seek to bring them into clear consciousness in such a manner
    • behind this activity of the human soul; how we do this, I
    • power of imagination (in a manner modeled on mathematical
    • — living our lives as human beings, we must admit that
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  • Title: Anthroposophy Science: Lecture V
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    • the human senses, and also understand the nature of the plant
    • which we can begin to understand what I have called the human
    • included in the sphere of human rhythmic activity, one sees
    • really possible to understand a particular human sense when
    • it is explained in terms of the general human organization.
    • understood in terms of the rest of the human organism —
    • this process of "in-forming from without" in the human
    • wish to subject the realm of the human senses to the sort of
    • asking: how are the human senses constructed in general?
    • see that each separate sense is built into the human being
    • can be said that a person endowed with healthy human
    • forms of the various human senses, as well as the gradual
    • formation of the human nervous system.
    • of mental life, another man stepped forward, just as stalwart
    • an Herbartian as the man before him was a materialist. This
    • man said the following:
    • physical image. This fact occasionally makes itself manifest
    • degree every human being has a dim feeling of the
    • and yet manifests itself clearly in the brain and nervous
    • to say that in the way we manipulate the equation, we always
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  • Title: Anthroposophy Science: Lecture VI
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    • it retains in picture form what the human being encounters in
    • human organism. The memory is really dependent on our human
    • the various pictures of our experience in the human organism.
    • mental images. There are of course many ways to do this; I
    • be able to see the relation between various demands of life
    • of the human organization is. If one wants to have real
    • human organization inwardly. It is clear that Mechtild of
    • and their vision of the human interior was shrouded in all
    • manner of mists. What they describe is the fog which the true
    • constitutes our human organization and at what depths they
    • know of the human liver, the human kidneys, not to speak of
    • that matter, when we cut open the living human organism in an
    • possibility not just to understand the human organism from
    • consciousness, and such entities show us that a human being
    • to know the connections between the human organism and the
    • leaves the rest of the human organism, about which we will
    • many pages.
    • total of many inner experiences that are really a cognitive
    • method of investigating the human being.
    • inner view of the human organism. This kind of research is
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  • Title: Anthroposophy Science: Lecture VII
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    • consciousness, a knowledge of the human being can arise in
    • organization of the human being from conventional anatomy and
    • human organism during this inner viewing is totally different
    • human interior. The only help ordinary anatomy and physiology
    • the human being is inexplicable of itself — or perhaps
    • feel a certain satisfaction. We learn what the human rhythmic
    • the very interior of the human being can be penetrated.
    • human organism must relate itself to receiving something like
    • the human organism. A consequence of the particular
    • human organism is a more complex version of what Goethe in
    • to the whole matter of how man's sensory organization is
    • in a serious and exact manner. At the same time, it must be
    • have an experience on the other side of the human
    • other hand, we discover that the entire human being, becoming
    • human being; on the other, the human being reaches into the
    • in connection with the eye organization, the human being has
    • through intuition the human being places himself with his
    • through intuition, the human being has a similar feeling to
    • is just one side of our human relation to the outer world. In
    • Just as the human being faces the outer sense world and has
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  • Title: Anthroposophy Science: Lecture VIII
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    • human being, then it must be able to prove itself in the
    • spirit that calls the human being into an existence estranged
    • full of riddles and urgent demands, even in a certain way
    • knowledge of the human being and the world. In the seminars
    • anthroposophical movement. The lively manner of teaching in
    • human being out into life with ability, vigor, sureness, and
    • becoming manifest, of fulfilling the conditions for a real
    • directly to spiritual-scientific demands; they also confront
    • into account the inner soul needs of the human being. For
    • fruitful for the whole evolution of humanity if it joins
    • human evolution in a way that sustains the life of man. With
    • humanity's evolution. But for humanity's evolution something
    • general human evolution, and must spring from a common
    • to follow this matter up in a conscientious manner studying
    • in a surprising manner. Even so, your appearing here allows
    • and revered Goethe in an heretical manner, I would like to
  • Title: Dear Children: Lecture I: Address at the Christmas Assembly
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    • published in German as,
    • to visit you again. I went into all your classes and asked many of
    • schoolhouse. And I believe that many of you, maybe even all of you,
    • beings on earth that are not like human beings — for example,
    • Then we would be able to soar into the air.” We human beings
    • You see, because many of you —
    • world to bring comfort and joy to all human beings who turn their
    • the intention to become good human beings. Because the power of
    • unfold the left wing of the human soul, which is hard work, and the
    • managed to warm and enlighten everything that was being presented to
    • permeate all of our human journeying on earth since the mystery of
    • Golgotha took place, to permeate all human work and activity, and
    • human beings do out of self-understanding, weave like a warming
    • And peace to human beings on earth who are of good Will!
    • the spirit of God from the heavenly heights, and peace to human
  • Title: Dear Children: Lecture II: Address at a Monthly Assembly
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    • published in German as,
    • eighth grade students. They were hearing about what human history
    • tells us of how human beings on earth are involved in an evolution,
    • lives in human history gives us the desire to work on into the
    • we call the human soul. It is your human souls that speak to us and
    • sing to us. This is what human beings make out of what speaks to them
    • sing many other things that are heard come toward us out from the
    • human soul.
    • everything that is human. In your souls, this turns to light. And
    • [In the original German, this is a reference to a song
  • Title: Dear Children: Lecture III: Address at the Assembly at the End of the First School Year
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    • published in German as,
    • for you, my dear children, and for humankind? What does it mean that you
    • it's a beautiful day. During the day we experience many beautiful
    • things along with some that are sad and painful, but what would human
    • that humankind has learned so that individuals can know it — we
    • us through their love and hard work, what humanity has learned in
    • service to humanity.” This is how we should think of it —
    • body very skillful in life, and many other things have been brought
    • be human beings at all. The spirit must be educated so that we become
    • very good and capable human beings.
    • where my spirit develops so that I can be truly human.” When
    • have learned many things here that you needed to learn, and what you
    • learned is so many little flowers like this in your soul. Think about
    • so that you can be properly human — and think about how flowers
    • humanity in its dire straits. My dear friends — as I said, I am
    • for humanity, years in which people beat and bloodied and shot each
    • it requires something that awakens in human hearts the possibility of
    • why I want to shake your hands so warmly. If many people would wake
    • very necessary for our future as human
    • the spirit of humanity which we are trying to cultivate throughout
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  • Title: Awakening to Community: Lecture I
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    • privileged to carry on our activities in it for many years, and
    • of man with the spiritual world such as has become a necessity for
    • present day human evolution. Of course, the medium of the spoken word
    • spirituality so needed by the human race today. In its visible forms
    • the rays of a new spiritual light now available to humankind. Perhaps
    • in one or another of the many meetings held in rented lecture halls.
    • of wide human appeal, not something strange and different, that it is
    • trying to fructify the present in a way that has universal human
    • universally human into every least detail of the building. We strove
    • their grief and anguish — there were many from individuals who,
    • sacrifices. Many friends of the Movement joined forces in Dornach and
    • of many European nations at war with one another worked and thought
    • fashioned by love, and man's being is spiritually summoned by the
    • the light of true humanness to shine out in thoughts that bear love's
    • imprint; knowledge is only the form in which man reflects the
    • that has come to dwell there and from that heart illumine human
    • power of love, it is love-engendering when human beings take it in a
    • it. That same love manifested itself in renewed sacrifice during the
    • vitally needed by present day humanity. Up to that time the only
    • Society, has been able to demonstrate its universally human character
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  • Title: Awakening to Community: Lecture II
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    • presentations springs from an awareness that man has entered upon the
    • inappropriateness of what was said could encourage many seeds of
    • Society. There might be many other occasions where such a question
    • this judgment in one's own soul life; one deepens and in many
    • life in the human soul. It takes a lot of patience to re-cast it
    • and the conscientiousness that spiritual science demands means
    • that the very manner of the presentation convinces of the truth of a
    • observed in the sense world. A person who makes such a demand shows
    • have become the most  outstanding aspects of man's present state
    • its appearance at a fairly definite point in human evolution. We can
    • can develop into a free being only by keeping the inner man free of
    • mankind evolved to the level of abstract thinking, on the other to
    • how things stood with man before earthly evolution brought him to a
    • capacity for abstract thoughts, and so to freedom. The humanity
    • makes us intensely warm, for it represents the very peak of human
    • was conferred on man? Well, you know that when man passes through the
    • human beings have today, but which those who lived in earlier times
    • proves a signal aid in understanding human nature. An experience that
    • something that came into an earlier humanity's possession only after
    • nowadays, human beings living on the earth possess rationality,
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  • Title: Awakening to Community: Lecture III
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    • In earlier times man thought of the earth realm as the object of his
    • a mere grain of dust in the universe, and man felt himself to be
    • dust on the one hand, man also lost the possibility on the other of
    • Man loses the possibility of seeing what he calls his soul and spirit
    • fact that the whole universe is suffused with soul and spirit, that human
    • thoughts are connected with cosmic thoughts, human souls with cosmic
    • souls, human spirits with cosmic spirits, with the creative
    • concept of it is one that pictures the thinking human spirit as
    • rather passive. This human spirit devotes itself to outer
    • clarity as to his own human relationship to these thoughts that he
    • we find that man's thoughts about nature were the product of a
    • The Riddle of Man],
    • elements could be brought about only as a result of a living human
    • accounted for only by assuming the prior existence of a living human
    • a man would have to look upon all corpses as miraculous creations,
    • accordance with mankind's present stage of evolution, one searches
    • human will further as I have done in my
    • fact that throws light on man's connection with the universe. One
    • moon's activity. We learn to relate man to the cosmos. We are led out
    • place only as a result of man's lifting himself out of the realm of
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  • Title: Awakening to Community: Lecture IV
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    • 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 life built on human community, a community where people could live
    • as human beings. This alienation from the spiritual, psychic and
    • longer provide what modern man's inner life requires and the dignity
    • of full humanness demands.
    • just any other present day group of human beings is something that
    • springs from the innermost core of his humanity, something he feels
    • the surface of his soul from the eternal sources of all humanness.
    • world presently is to satisfy a longing for full humanness. People
    • be called a reversing of human will impulses. A person is born into a
    • certain period and educated to be a man of his time. The result is
    • the human world around him. He grows up, and as he does so he grows
    • consistent with full human stature for a person to couple his life of
    • practice that civilized man has developed in recent centuries is just
    • that this desire exists only as an instinct in many of those who seek
    • impulses and from the religious forms in which man's moral life finds
    • be a quite unthinking person to say, “I feel my humanity alien
    • can never satisfy a person with an in-turned will. Many an individual
    • he longs to flee received their present form from the fact that man
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  • Title: Awakening to Community: Lecture VI
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    • mankind's great ideals: the moral-religious, the artistic, and the
    • almost ten years many friends worked side by side with me trying to
    • attended eurythmy performances in the Goetheanum will surely have
    • fault with in it, and is justified in doing so. Many a true and
    • worry we are presently carrying cannot wipe out all that human
    • allowed to happen in a spiritual movement born of the depths of human
    • much to many people if we could not see things in a different light
    • deep, elemental feeling found in many human souls today, the product
    • such as to be able to take hold of many people of the period in the
    • saturating a great many present day sermons with a rationalistic,
    • the tendency to want to get off by oneself is not the only one man
    • are living in a time when human nature must go on to develop the
    • of community in human life that everyone over the entire globe is
    • humankind. It is a type of community to which a lot of attention is
    • years it is introduced into a human community that is absolutely
    • real, concrete and human, a community without which one could not
    • exist. I am referring to the community of human speech. Speech is the
    • reason why human beings cry out for community. What would become of
    • encounter it more rarely. On a certain level, human language is
    • experiencing is going on in these human souls. A resurrection is
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  • Title: Awakening to Community: Lecture VII
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    • have been a great many societies that have based their existence on
    • human strife is at its most rampant in groups dedicated to
    • among the phenomena of human consciousness. We find people either
    • because he does not share a common soul world with other human
    • Of course, there are many other ways of entering the higher worlds,
    • a powerful remedy for this, but it is available only if the human
    • social circumstances put many a situation right again. But where the
    • things, such as that man has an etheric and astral body and an ego as
    • my opponents? In the natural course of human evolution everything
    • good many people are, of course, already familiar with what I have
    • only.” Here in Germany, and probably elsewhere too, one can go
    • The secrecy that many
    • great many more escape channels will be opened to the world at large
    • modern human thinking and feeling. It is, therefore, the more
    • person would simply have thought him to be a man speaking about
    • above all, manifested in what is done. We will first have to
    • complete freedom reigns in the Anthroposophical Society. Many
    • it; in the Anthroposophical Society it manifests itself in the
    • tactual and visual space. There were many other occasions when
    • similar matters were brought up. We were confronted with many urgent
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  • Title: Fruits/Anthroposophy: Lecture 1 (Summary): Effects of Modern Agnosticism
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    • means by which the spiritual world bears fruit for the future of human
    • of the last century had upon the whole life of humanity today. As a
    • result of natural science agnosticism taught that humanity was only
    • this must for ever remain hidden from human wisdom; and most especially
    • which alone humanity should have its stand; thus creating an inner division
    • disbelief; and, as a result, what is animal in man rises to the surface.
    • out the human side of man and making him into a machine.
    • we can see how the seeds of agnosticism bear fruit in the life of man.
  • Title: Fruits/Anthroposophy: Lecture 2 (Summary): Perception and Thinking
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    • means by which the spiritual world bears fruit for the future of human
    • of animals and of humanity as he could in his observation of plants;
    • and also discovered the metamorphosis of the human skeleton.
    • Why could Goethe command one realm of nature and not another?
    • in a man when he gains knowledge of anything? To this question belongs the
    • itself to be reproduced as conceptions, but that man through his sensory
    • inner nature that man is born into the world.
  • Title: Fruits/Anthroposophy: Lecture 3 (Summary): The Tragedy of F. Nietzsche
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    • means by which the spiritual world bears fruit for the future of human
    • This was the antithesis to the object of Edward von Hartmann's book,
    • human freedom. Agnostic natural science has veiled this experience and
    • but that it fills itself with the contents of the human soul. The methods
    • which is there when the human soul loosens itself from the rivets of
    • confines itself to investigating the human being himself as a free being
    • human soul; in investigating the problem of freedom we enter upon the
    • conceptions of natural science. He felt that the world could give mankind
    • no satisfaction and therefore he sought everywhere for elements in human
    • What weighed on Nietzsche's soul penetrated his whole manhood. Feeling and
    • but our age demands that men live as social beings. Nietzsche lacked
    • of the superman. In him there lived the impulse towards an altruistic
  • Title: Fruits/Anthroposophy: Lecture 4 (Summary): The Relationship between Goethe and Hegel
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    • means by which the spiritual world bears fruit for the future of human
    • One cannot look plastically upon animal and human form in the same way
    • is not the case in regard to human and animal forms. The plant is really
    • he meant that whoever during many years had watched the lower animals
  • Title: Fruits/Anthroposophy: Lecture 5: From Sense Perception to Spirit Imaging
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    • means by which the spiritual world bears fruit for the future of human
    • or hallucinations and so on. On the contrary, they develop man's
    • of visionary, hallucinatory activity, the features that matter to man?
    • moral condition of man — unless all the rules outlined in my books
    • taking harm morally and psychologically, an element of megalomania,
    • in humility but really develop a kind of megalomania. This has to be
    • knowledge would wish to close his eyes to the fact that such megalomania
    • progresses to cognitive Imagination, for now experience can be managed
    • used in German philosophy — or how such soul constitutions acquired
    • from the ordinary process that only involves the head aspect of man,
    • to come into the culture and civilization of man as it is developing
    • In earlier periods of man's evolution this was aimed at in a more
    • instinctive way. The progress of human evolution has been such that
    • Let me mention just in passing that in earlier periods of man's
    • of man.
    • cognition in man himself. The process was not described in the way a
    • in a way, to apologize for many things, even if they are perfectly justifiable
    • to you that may be of no interest whatsoever to many people today, yet
    • in human evolution, as far as the achievement of knowledge is concerned,
    • man who at one time used to visit me a great deal, has published a dissertation
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  • Title: Fruits/Anthroposophy: Lecture 6: From Imaginative Knowledge to Inspirational Knowledge
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    • means by which the spiritual world bears fruit for the future of human
    • works in the human mind. One way of defining imaginative perception
    • Even a very superficial look at what the human soul experiences will
    • The human organism in a way becomes transparent if one visualizes it
    • into the human body — if I may put it like this, made individual
    • from the human body, aligning itself with similar processes that occur
    • in the cosmos, outside the human body.
    • as you can see, there are certain things in human life, such as memory,
    • machine within us, and we should not be real human beings. In my
    • forces of the human organism. These would be stimulated into growth,
    • intellectuality, yoga breathing would present the risk of man destroying
    • in the sphere of mind and spirit, the sphere man has experience of when
    • an inner metamorphosis. Man simply has to let it happen that as a physical
    • is active in free spirituality in the human individual, as an impulse
    • motivation for our actions when we act as free human beings. Yet when
    • It is this which causes all the misery in the many discussions and disputes
    • be able to manage if we use the terms ‘right’ and ‘wrong’
    • to describe human actions, to understand the phenomenon of freedom when
    • be penetrated with thought at one extreme of all that is human and,
    • other, intuitive perception. If we really want to understand man as
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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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    • means by which the spiritual world bears fruit for the future of human
    • in the nature of man. On the one hand the soul has to face the moral,
    • question is one every human being feels to be a burning question.
    • of the universe, including man. When we want to understand man through
    • outside of man. We then establish hypotheses, with greater or lesser
    • freedom of man. I have already made some reference to the problem we
    • of freedom as something given empirically, as an immediate human experience,
    • necessity to the most inward and subtle aspects of human nature, with
    • the result that man is completely held in the cocoon spun by science-determined
    • on the most intimate aspects of human nature and the very limits of
    • ask ourselves where the true rank and dignity of man lies, what value
    • there really is in man, we turn our attention also to the moral sphere,
    • calling human can only be achieved by following ethical ideas, ideas
    • ourselves human in the real sense of the word unless we think also of
    • a certain honesty in our view of things compels us also to include man
    • man must consider connected with all of his rank and dignity, all of
    • our human nature does not exist. It has been said that the term ‘scientific’
    • of man, inclusive of the beginning and the end of the world, in terms
    • the significance of this moral realm; yet man has to find certainty
    • Many people will no doubt
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  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • means by which the spiritual world bears fruit for the future of human
    • I have attempted to describe to you presents to man the findings of
    • really applies only to the present age. This epoch in human evolution,
    • concepts in human consciousness that can be developed and given life
    • a child achieves, so the means used by civilized 20th century man cannot
    • the evolution of animal and human life. If we strictly apply the discipline
    • spiritual research has to demand with regard to the sense-perceptible
    • science specifically demands that the study of external nature must
    • to gain insight that man really comes alive to himself. It is by starting
    • are revealed, man's soul perceives — and I have already described
    • of life, from the time of birth. As man advances to Inspiration, the
    • man's life becomes the object of his perception. In Intuition,
    • Initially, therefore, man
    • science that relate purely to human nature. As we begin to find ourselves,
    • how man finds himself, and it is for the time being the most significant
    • outcome in quite general human terms. At the same time, however, the
    • whole of man's consciousness is expanded. The findings made in
    • human souls when taken into those souls and tested for their truth.
    • As a result, human consciousness gains a new kind of insight into the
    • the present day arose from indefinite and subconscious human instincts.
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  • Title: Natural Science; the Anthroposophical Movement
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    • Man's Responsibility for World Evolution through His Spiritual
    • published in German as,
    • Man's responsibility for world evolution
    • Subtitle: Man and his relationship to the cosmos — Volume III
    • human being. In the most varied forms, most differentiated
    • to people. Humanity lived within this faith with the belief
    • humanity and that the point of origin of these dogmas, often
    • characterized as humanity's earlier evolutionary steps
    • itself. It no longer fits into the current teachings of human
    • come across this dogma in church. There is no human
    • human soul is met with and on the other side what the soul from
    • results of untruthfulness within humanity in the last few years
    • Just look from the same point of view at what humanity is given
    • must be asked: What happens in the human soul when it connects
    • it something permeated by the spiritual. As a result many
    • of human being in a variety of copies, and we can ask
    • soul when it is reincarnated in the future as a human machine;
    • and on humanity, to rejuvenate their souls. Humanity dare not
    • kernel within human beings exists of course but it has to be
    • aversion to the soul death of humanity depends upon the
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  • Title: Preparing for a New Birth
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    • The Human Soul in its Connection with Godly-Spiritual Individualities,
    • published in German as,
    • If we consider human existence on Earth,
    • the essence of human life on Earth.
    • depths only find their right place in the human sphere when
    • if we want to proceed in describing human consciousness without
    • illusion, that it is thinking that makes us human. So Hegel is
    • right, in a sense, when he says that thinking distinguishes man
    • the totality of human life on Earth, we notice that a third of
    • precisely what element of the human being is necessary for our
    • earthly human beings, to have thoughts. Beyond this, we also
    • elements of human nature that seem to lie unconscious in bed
    • we are asleep. If we consider the whole human being, we can say
    • check it. I could tell you many other such things. It is not a
    • Now, I know that many will wish this kind
    • the physical human being on Earth.
    • valuable as moral human beings. We indulge in no illusions, nor
    • terms of our fundamental humanity.
    • that human life relies on causality, on necessary consequences,
    • human value. We do this every night, or every time we sleep,
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  • Title: Spiritual-Scientific Consideration: Lecture 1: Prelude to the Threefold Commonwealth
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    • at Stuttgart, Germany. They are entitled, Spiritual-Scientific
    • Consideration of Social and Pedagogic Questions, published in German as,
    • many of you had believed for a long time would come to
    • illusions, Germany suddenly marched out with an army that
    • commanding to be thought. It is even a long way back to
    • those days last autumn when the army outside the German
    • that not only Germany's external military capitulation
    • the very man to whom many looked in the autumn of 1918 as
    • which in so many connections could only be indicated
    • inside the boundaries of what was then the German
    • eloquently. Many of us have been content to find in
    • problem which mankind faces. Now in a certain sense we
    • dear friends, of many things. We must learn the lessons
    • bursting upon mankind with overpowering elemental force.
    • whom the earthly destinies of mankind were entrusted,
    • Years ago, in this place, I remarked upon the manner in
    • those critical sessions of the German Reichstag, when the
    • minister responsible at that time for Germany's foreign
    • has recently gone forward in a gratifying manner”.
    • two governments [he meant the English and the German] so
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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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    • at Stuttgart, Germany. They are entitled, Spiritual-Scientific
    • Consideration of Social and Pedagogic Questions, published in German as,
    • manifests itself or has form in what we call the physical
    • mankind — all these things, roughly speaking, come
    • have said, man stands in an entirely different relation
    • indicated) that anything rooted in any degree in man's
    • innermost part of human nature, springs from the very
    • depths of human nature. Now if one proceeds quite
    • conception of that something that manifests itself in art
    • becomes apparent to the human soul as soon as it
    • by our human soul that in unfolding it we do not entirely
    • opposite stand to the materialistic analysis of the human
    • independent inner life must be present in man in order
    • that manifestations of this physical-spiritual life may
    • be possible. Something is present in man in this
    • corresponding physical manifestation in the physical
    • spiritual-psychic being of man.
    • different when we manifest those life impulses which we
    • Commonwealth, to which every man rives expression in
    • among men, and that are manifested in the way men meet
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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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    • at Stuttgart, Germany. They are entitled, Spiritual-Scientific
    • Consideration of Social and Pedagogic Questions, published in German as,
    • in the great world evolution of mankind. And it is clear
    • enormously important impulses of human evolution. In my
    • of the human being if one would recognize what is really
    • vitally involved in the transition mankind is undergoing
    • the evolution of mankind in general, although we are
    • Mankind as a whole, as distinguished from the individual,
    • development is more in the subconscious. For mankind as a
    • mankind as a whole, however, an important change is
    • thing that is happening to mankind as a whole at the
    • the human being. On this side of the threshold is the
    • sense world for man's consciousness, and on the other,
    • here. And man experiences something there that is named
    • manner of former ages in the significant words,
    • its meaning for humanity.
    • crossing of the threshold the entire soul being of man
    • Worlds, a man must have so schooled himself that he
    • the ego, in the highest manifestation of the ego, for the
    • fear that a faint- hearted man today feels: fear of
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  • Title: Spiritual-Scientific Consideration: Lecture 4: Pedagogy, from the Standpoint of the History of Culture
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    • at Stuttgart, Germany. They are entitled, Spiritual-Scientific
    • Consideration of Social and Pedagogic Questions, published in German as,
    • although such unchristian performances are quite the
    • spiritual life, in the emancipation of the schools, lies
    • sincere hope that an emancipation of the spiritual life,
    • renewal — a thing of which mankind is so sorely in
    • “German” and the word “Christian”
    • pour down in manifold fiery tongues upon the heads of our
    • sources of perverted humanity: a perverted Hellenic and a
    • perverted Romanism. We do not understand Hellenism as it
    • said that when man lets it become one of his illusions
    • beginning was the Word”. The man of today is
    • “Roman phrase”.
    • today was right for the Romans. For what was this spirit
    • combat the worst animal-human instincts. That is what the
    • Roman laws were for, to herd wild animals together. But
    • legitimate Roman instinct to tame brutish human passions.
    • The Roman spirit that still prevails in us today as our
    • character as to intend that wild human passions shall not
    • they want to hear the word “German” as a mere
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  • Title: Esoteric Studies: Lecture I: Cosmic Aspect of Life Between Death and New Birth
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    • and Rebirth, and published in German as, Okkulte Untersuchungen ueber
    • a complete knowledge of this part of human life, a real
    • When the human being has stepped through the portals of death
    • When the human being leaves his physical body and his ether
    • Then, however, the expansion goes on. The human being
    • man, after he has left the sphere of the moon, depends on the
    • man's fate to have difficulties in finding such contacts
    • still another manner.
    • between birth and death a conscientious human being, or one
    • has to occur for man because it is what really must happen to
    • also a death which befalls the human being in the flower of
    • youth, even in childhood. There are in the world manifold
    • illnesses, epidemics, and so forth playing a part in human
    • from old age, but in an irregular manner. Certain spiritual
    • fact. Lack of conscience sentences a human being to bear the
    • were not lazy. Also by laziness, the human being sentences
    • Ahriman, and which we may designate as the powers of hindrance
    • it by religious qualities, a religious attitude. A human being
    • Venus, so that he lives together with other human beings with
    • into the human sphere, and man lives there with spirits of the
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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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    • and Rebirth, and published in German as, Okkulte Untersuchungen ueber
    • between death and a new birth. Just as man here in the physical
    • and beings of the supersensible world. And just as human beings
    • we may learn about human life and human activity between death
    • existing between death and a new birth can perceive human
    • physical plane, but are unable to manifest themselves to
    • remained behind, however good they may be as human beings, are
    • death and look down on human beings harbouring spiritual
    • Here, too, the seer can have the experience that human beings
    • think that a human being need only to die in order, so to
    • one occasion I met a man who was otherwise not really very
    • Schopenhauer. This man, when I lectured about the nature of
    • human beings, if we have not already established them before
    • human being has connections with people on the earth, and
    • that in the past I had to instruct many children. I had to
    • qualities or of their surroundings. One could not quite manage
    • There will be an enrichment of our conceptions in many other
    • because we shall understand what the dead are doing. Many
    • humanity to the supersensible world remains incomprehensible.
    • something deeply affecting — we see many souls who are
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  • Title: The Experiences of Sleep and their Spiritual Background
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    • Rudolf Steiner's works in the original German. (Vol. 218 in the
    • German. (Vol. 218 in the Bibliographical Survey, 1961.)
    • Spiritual Relationships in the Human Organism,
    • and is published in German as,
    • Rudolf Steiner's works in the original German. (Vol. 218
    • 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
    • in it all manner of manifestations — thoughts, feelings,
    • will-expressions, that is, of the inner nature and being of man
    • acquiring knowledge as are recognised today, the depths of man's
    • of a man's life, and we shall be obliged to admit that, taking what
    • subconscious or unconscious in man, namely the region of soul-life
    • region to you many times from various standpoints. Today I will do so
    • consciousness of daytime man cannot, with ordinary means of
    • life to experience in a similar manner to the way one experiences in
    • man undergoes during sleep, and to describe it.
    • a man goes to sleep, you know how in the moment of doing so the
    • physical organism of the human being, and it does so most of all
    • differentiated manner. In the life of day you feel yourself as a
    • human being enclosed within your skin, and having a definite position
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  • Title: Reincarnation and Karma: Lecture III
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    • and karma on our moral life. This volume along with Manifestations of
    • way: In many respects you were a superficial character in your
    • incompetencies. But there are many things in life where, however
    • we were to build up in thought a kind of imaginary human being,
    • connection by means of our own faculties; we endow this imaginary man
    • these incomprehensible happenings. We there imagine a man possessing
    • build up in thought an imaginary man who acts in the following
    • imaginary man who is guilty of or brings about all those things of
    • imagined such a man with the qualities referred to, he makes a very
    • of this imaginary thought-man accounts for this. If we steep
    • that is enacted in human beings all the time. We may think of
    • Just try for once to realise how many and how often such thoughts
    • but in a far more comprehensive sense, the ‘thought-man
    • a way that the imaginary man whispers to us: This is something that
    • imaginary man described. But this imaginary man does not remain a
    • human being has to learn the language anew. A child of the very
    • memory arises from the imaginary man we have created in thought, is
    • imaginary man in thought is simply a means of proving to us that this
    • transformation of the imaginary thought-man. This bitter-sweet or
    • in every human being a kind of certainty of having existed in an
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  • Title: Reincarnation and Karma: Lecture IV
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    • and karma on our moral life. This volume along with Manifestations of
    • whole evolution of man.
    • change that will gradually and inevitably take place in all human
    • reality, that makes a man of the modern age into an anthroposophist?
    • answer this question, for even to-day many people — including
    • that all human beings whose interest in questions of the spiritual
    • dogmatic, positive declaration of belief can be demanded from those
    • matter to speak quite precisely of what makes a man of the present
    • that such efforts have become characteristic of the strivings of many
    • human beings. But on the other side there is the fact that what
    • learn many things through Anthroposophy. We learn about the evolution
    • of humanity, even about the evolution of our earth and planetary
    • human culture is not to decline but rise to a higher level.
    • fundamentally speaking, within the reach of every modern man, and if
    • world and of man, and even in karma and reincarnation. When such
    • the individual human being working in it as a wheel, or something of
    • and anxieties brings to man and what he receives in the domain of
    • everything that will emanate from a soul who has become convinced of
    • how karma works through the different incarnations. When a human
    • conclusion, every human being must be treated as if he were a kind of
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  • Title: Occult History: Lecture 1
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • personality, we pass from matters where the human heart will still accept,
    • of Spiritual Science. In these lectures I shall have many things to say
    • to you that will seem strange. You will hear many things that will have
    • do not imbibe so many dogmas, tenets, or mere information, but through
    • our knowledge we become different human beings. In a certain respect,
    • by the soul, which at many points must be willing to listen
    • spiritual Individualities, stand as guides and leaders behind all human
    • evolution and human happenings, and that in the greatest, most significant
    • events in history, this or that human being appears with his whole soul,
    • with many a concept unknown in ordinary life if we are to gain insight
    • yourselves of many things that have been said through the years, you will
    • man penetrated into spiritual reality. And we know that what is nowadays
    • originators of so many scientific myths and legends, is to be traced
    • back to ancient clairvoyance, to clairvoyant states of the human soul
    • times, what man inwardly felt and experienced extended upwards into
    • until the Greco-Latin epoch did this living connection between the human
    • accessible to man to-day, the link between the human soul and the realities
    • times, when man looked into his own soul, this soul enshrined not only
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  • Title: Occult History: Lecture 2
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • that certain events in the more ancient history of mankind can be rightly
    • physical world, they must make use of the physical human being —
    • evolution of humanity. But it must not be imagined that this downpouring
    • through human beings has ever ceased; it continues even into our own
    • the influence of abstract ideas in the events of history. Many people
    • human beings. The time is now past when spirits such as Herder, as if
    • through a certain inspiration, still portrayed the development of human
    • super-sensible powers manifesting through the deeds and the lives of men.
    • yes, a man such as Lessing certainly had many really intelligent ideas,
    • The Education of the Human Race,
    • The Education of the Human Race,
    • historical evolution of humanity has lost much of the earlier, spiritual
    • which emanated from the old clairvoyant knowledge and are expressed
    • furor in many circles in France. Everything from which the ideas of
    • human fantasy. According to Solomon Reinach's method it would
    • have faded somewhat, to prove that there never was such a man, but that
    • worked through human beings right up to our own century — and
    • insight into the development of modern humanity, let us say in the 14th
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  • Title: Occult History: Lecture 3
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • course of human evolution will have indicated to you that the
    • and development of human beings, is modified through the intervention
    • no means such a simple process in the evolution of humanity as a certain
    • that man incarnates again and again, that the innermost core of his
    • for understanding the historical course of the evolution of mankind.
    • The course of human evolution would have been quite different if nothing
    • or between the earlier and the later incarnations of the human being
    • perpetually in human life, in every incarnation, to a greater or less
    • extent, and use the human being as an instrument. This applies particularly
    • worlds are connected with man's individual karma A diagram is
    • they are related to the human individuality. Let us imagine (see diagram)
    • that the oval form in the middle represents the human ego, the kernel
    • of human nature. We now indicate the other members of man's being,
    • many descriptions given, the essential elements in the future of man.
    • members of man's being we can say: in the Post-Atlantean epoch
    • — that is to say, in the fifth member of man's being if we count
    • each of the soul-members separately. In a sixth culture-epoch man will
    • into Manas, the Spirit-Self; in a seventh period — the last Post-Atlantean
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  • Title: Occult History: Lecture 4
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • activity of the human soul which characterises Greek culture —
    • purely human vision in the Greek epoch. What begins with our own age,
    • the essentially human culture of Greece. In the preceding, third Post-Atlantean
    • epoch, man descends from the old clairvoyant conditions which enabled
    • for the purely personal, purely human culture characterised by the activity
    • stand isolated in world-evolution, in the general progress of humanity.
    • human progress. Our civilisation to-day is extremely complex, for many
    • general progress of humanity
    • very fact that through our many different languages we express a great
    • many common ideas. Thus there is a certain hiatus between thinking and
    • times of the greatest antiquity we find something like a primal human
    • different idea of it in England and in Germany, as little could men
    • the Babylonian people to lead this living connection of man with the
    • according to measures derived either from the heavens or from the human
    • structure. Fundamentally, these are identical, for man as the microcosm
    • human body.
    • representations of the measures contained in the human structure or
    • of the heavens or those of the human Body. This was possible because
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  • Title: Occult History: Lecture 5
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • of mankind. For when we keep before our minds the pictures which, in
    • in a man whose good fortune it was to be initiated into the Elusinian
    • of human evolution, reincarnating in personalities. But if we are to
    • understand the historical life of mankind on our earth, we must always
    • have worked, through human beings, into all the civilisation-epochs
    • civilisation it was even then the mission of the human soul —
    • is complete. It is with the Greeks, and later with the Romans, that
    • worlds withdraws to the greatest extent, while what a man expresses
    • in his personality as his proper humanity comes to the forefront.
    • it is true to say that when a man of ancient India spoke, when he gave
    • higher than man, the Angel is the hierarchical Being most closely related
    • human comes most strongly into evidence, because the Angel, as the Being
    • most closely related to man, is able to speak with the greatest directness.
    • stand two stages higher than man, what they were able to express by
    • means of human instruments was farther away from their own inherent
    • Thus, stage by stage, everything becomes more human. Nevertheless this
    • man is still able to give out from the forces streaming down to him
    • stamp of the human-personal. And so, as evolution advances to the
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  • Title: Occult History: Lecture 6
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    • working in world history and in the karma of human beings.
    • the evolution of humanity as a whole.
    • diverse Powers intervene in the course of human evolution.
    • general way the course of man's cultural life may be described briefly as
    • in the same or a similar way to the progress of humanity. If we want
    • we can surmise that it must be one in which the principle of the universal-human,
    • way by forces outside man. Hence what lies in the human being himself,
    • most characteristically human way — this is exemplified in the
    • Greece the seed of what was to sink into humanity as the impulse of
    • to expression the essentially human element, that which man can find
    • no preparation. What we call the essentially human element — that,
    • worlds by the Beings who lead and guide human evolution.
    • sprang from the essentially human element, it already has behind it
    • the essentially human element to expression. For this reason Greek culture
    • worlds were conveyed in a certain human form to the artists of Greece,
    • man, with the result that the whole man is an impress of the wisdom
    • East — the significance of all this can be grasped by the human
    • that could engross the whole man, bringing with it, so to say, a direct
    • During this period, everything that is an active stimulus in man
    • everything else as well. When man is permeated by, inspired by, the
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  • Title: Karmic Relationships, VI: Lecture IV
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    • operate in individual cases. He also revealed many details of the karmic
    • heavenly bodies for man's existence and I shall speak to-day of a
    • stars, perceive only what is connected with the part of our human
    • human life.
    • study man with anthroposophical insight we know that as well as the
    • Ego. But if we direct our attention to the astral body and Ego of man
    • concerned in connection with the Moon existence and human life. The
    • often said that in very ancient times man possessed a
    • knowledge was not possessed by early humanity. The Earth, and man
    • man would not have been able to use his physical body and its
    • knowledge. The primordial knowledge possessed by man was an
    • of modern humanity and naturally also of the
    • humanity of those days. These Beings had no physical body
    • comparable with that of man to-day; they moved about the Earth
    • in etheric bodies but nevertheless shared a life in common with humanity.
    • by Beings who were once the companions of mankind on Earth. It may
    • seem as if these Beings have no connection with the man living
    • speak. Simply from the fact that long ago these Beings were man's
    • A man's
    • we are accustomed to use — is a very mysterious factor in human
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  • Title: Karmic Relationships, VI: Lecture V
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    • operate in individual cases. He also revealed many details of the karmic
    • of repeated lives on Earth was once expressed in German literature in
    • The Education of the Human Race,
    • historical development of humanity can be intelligible only on
    • the assumption that the individual man passes through many
    • was to be experienced from their fellow human beings, carried it all
    • through the gate of death into the spiritual world in which man lives
    • evolution of humanity.
    • the Earth many times and what we are to-day is the product of those
    • when he wrote: “Why should not every individual man have
    • laughable merely because it is the oldest, because the human
    • of spiritual development which could have been introduced into German
    • with the founding of what was then called the German Section of
    • significance in the historical life of mankind, this is not
    • humanity. If we were to wait any longer this would be a grave defect
    • questions of the evolution of humanity should no longer be withheld.
    • study must be to illumine the circumstances of human life and the
    • experiences of individual human souls. We see, for example,
    • that was perceptible — above all in German spiritual
    • Italy and Spain. And the many wars of which history tells bear
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  • Title: Karmic Relationships, VI: Lecture VI
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    • operate in individual cases. He also revealed many details of the karmic
    • you about karmic connections in the evolution of humanity, and to-day
    • human being passes through the gate of death, his ether-body
    • constitutes a third of the earthly life — if a man is not an
    • abnormally long sleeper. Even taking into consideration the many more
    • human being — constituted as he is on Earth with his ordinary
    • would go astray in one direction or another. A man of a more
    • Ahrimanic disposition would go about during the day as if in a
    • man of a more Luciferic disposition would go about in a state of
    • jumble. Generally speaking, the human being is protected by the power
    • When a man
    • life. If a man dies at the age of sixty, this backward
    • If man
    • into the other man, experiencing what this other man had felt as a
    • humanity departed to the Moon. While they were on the Earth, these
    • etheric bodies. Hence the nature of their influence upon human beings
    • human being passes through the gate of death, he moves in very truth
    • innocent state of the human race. Before men succumbed to the
    • to witness what a dead man lives through in these first decades after
    • the other man, you experience the pain and the
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  • Title: Lecture: The Tasks and Aims of Spiritual Science
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    • unrevised by the lecturer and published in German under the title
    • unrevised by the lecturer and published in German under the title
    • the German Section of the Theosophical* Society we find ourselves in
    • a 7-years' cycle in the life of the German Section we may do well to
    • the German Section. His teaching of the unique nature and position of
    • In the first years of our work in the German Section we so to speak
    • mind and the whole manner of theosophical thought; and we will relate
    • dormant within his soul, so that by means of these instructions it
    • how they should develop the faculties dormant within their own souls;
    • it would be quite wrong to imagine that the man who is not clairvoyant
    • effort, it demands thought and work. It means that one must really set
    • main question. Is it not necessary, is it not even good, for the man
    • all earnestness, to lay hold of the means by which man can be
    • outlines the thoughts that were being given him. Not many weeks
    • mind ever so many of the facts of the higher worlds. It might easily
    • we live. It is the age which, in the whole evolution of man, is the
    • human thinking into the sphere of earth-evolution. For this reason
    • We need to distinguish clearly between two conditions. Firstly: a man
    • possible: A man who knows a great deal about the theosophical truths
    • different faculties of the human soul?
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Erster Vortrag
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    • Entsprechende beitragen möchten, Sie werden es jemandem,
    • Anthroposophie dieses anerkennt, hat man sie vielfach nur
    • Agnostizismus ist, man möchte sagen in seiner Reinkultur,
    • Denkweise der westlichen Welt. Man kann ihn in dieser seiner
    • Will man sagen, worinnen das Wesen dieses Agnostizismus
    • besteht, so wird man dies vielleicht am besten in der folgenden
    • Darauf baut nun der Agnostizismus. Er sagt: Man kann in der
    • weiter und weiter gehen. Man bekommt dann gewissermaßen
    • konstatiert. Aber man muß all dem gegenüber, was da
    • zugrunde liegt, was auf diese Art bekannt werden kann. Man kann
    • haben; man kann aber nicht zu demjenigen vordringen, was nun
    • ausgedehnt. Es wird gesagt: Man kann wohl ergründen, wie
    • Wahrnehmungen herkommen. Man kann aber nicht demjenigen, was
    • Willenskräften, man kann nicht dem, was da fortströmt
    • «Ich», man kann dem nicht so beikommen, daß etwa
    • er macht geltend, daß, wie man auch diese Vorstellungswelt
    • ausbilden möge, wie man sie auch verbreiten oder vertiefen
    • möge, welche Zusammenhänge man auch ergründen
    • Sein, in eine Wirklichkeit, kann man mit diesem
    • Gegenwart mit allem Radikalismus vertreten. Aber man denke doch
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Zweiter Vortrag
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    • Aber damit man nicht glaube, daß Anthroposophie auf
    • Damals, als diese Schriften entstanden, stand man ganz und gar
    • — auch da, wo man ernstes Erkenntnisstreben und ernstes
    • überall da traf man eben auf Menschen, die über den
    • alldem, was zur Anthroposophie führen kann. Alles, was man
    • Für jemand, der auf der einen Seite wissenschaftliches
    • Wissenschaft, nach der niemand sucht, und ein
    • wissenschaftliches Bedürfnis, das von niemandem befriedigt
    • zeitgenössische Philosophie bieten konnte, bekam man einen
    • gewissen Ausblick erst, wenn man versuchte, sich mit einem
    • war, von dem man zwar in bezug auf allerlei
    • Äußerlichkeiten viel sprach, in den man aber nicht
    • aber darauf kam es ja nicht an, sondern darauf, ob man bei
    • Gipfeln des Daseins. Und diese Tendenz konnte man deutlich
    • sehen. Man nahm aber bei Goethe etwas wahr, was einem
    • ergeben hat, und da konnte man wohl Veranlassung nehmen, die
    • man kann bei Goethe dies ganz besonders sehen, wenn man
    • Erkenntnisstrebens. Geht man ein auf das, was hier vorliegt,
    • dann wird man finden, daß Goethes Erkenntnisart besonders
    • war man ganz besonders darauf aus, diejenigen
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Dritter Vortrag
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    • Weltanschauungsrichtung Eduard von Hartmanns, dessen
    • spekulativen Resultaten, spekulativen Denkinhalten kann man nur
    • das verstehen, was sich dann ergibt, wenn man durch eine
    • abstrakte Logik aus dem, was man wahrnimmt, schließt auf
    • irgend etwas nicht Wahrnehmbares, wenn man also durch
    • zugänglich sein. Denn könnte man nicht dahin
    • man annehmen, der Mensch werde gelenkt und geleitet an
    • die man höchstens im abstrakten Denken
    • erschließen, die man aber niemals erleben kann. Wer aber
    • menschliche Erfahrung, und man braucht im Grunde genommen nur
    • Notwendigkeit zu erklären ist. Aber man mag sich noch so
    • Kausalnotwendigkeit: gerade wenn man diese kausale
    • Erklärung konsequent ausbildet, dann kommt man durch sie
    • kausale Erklärung. Man sagt: Die Kausalerklärung
    • nicht da. — Und so wird man, wenn man auf der einen Seite
    • man nur kann, wenn man eben die Unbefangenheit sich verdunkelt,
    • mußte man auf der einen Seite festhalten; aber, um in
    • mußte man sie auf der andern Seite weiter ausgestalten.
    • Man mußte gewissermaßen dasjenige, was man in der
    • Naturbeobachten lehnt man sich an die äußere
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Vierter Vortrag
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    • Forscht man naher nach, wie Nietzsche zu dieser Seelentragik
    • seinem so tiefen menschlichen Streben, so kommt man zuletzt
    • Nietzsche findet man, daß er niemals ein eigentliches
    • Menschen entwickeln müsse. Nun, auch wenn man, wie mir
    • geistiger Welten: man kann zu keiner für die heutige Zeit
    • man nicht die Linien von geistiger Anschauung zu der
    • daß man dasjenige ins Auge faßt, was gerade mit einer
    • Anfechtbares, allein, wenn man sich wirklich eingelebt hat in
    • eine solche Denkergesinnung, muß man sagen, daß in
    • Haeckel mit einem religiösen, man könnte sogar sagen,
    • fanatischen Charakter aufgetreten ist. Aber man wird doch
    • man einfach auf seine Klischees in der «Natürlichen
    • hat. Und wenn auch gerade in dieser Beziehung Haeckel manchen
    • Fehler aufweist, so wird man im Ganzen seiner Darlegungen immer
    • brachte auf der andern Seite auch ein Bedenken, wenn man sieht,
    • Wesen im Weltendasein miteinander zusammenhängen. Man kann
    • Selbstbeobachtung, wie man ihn an Goethe bemerken kann, den
    • der tierischen Organismen einführt, so kann man an den
    • Forschungsweisen der Naturwissenschaft manches sich zum
    • für die übersinnliche Forschung, damit man diese vom
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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
    • Nebulos-Mystisches zu denken, zu dem man kommt, wenn man an die
    • dunkel in der Seele Lebendiges setzt, sondern man hat an etwas
    • gewöhnt sind, aber man hat sich auch nicht zu denken,
    • Phantasiemäßiges ist. Man hat, wenn man
    • wie von selbst auftauchen. Man fasse also dasjenige genau ins
    • Seelenauge, was eine Erinnerungsvorstellung ist, und man wird
    • könnte man zunächst in einem positiven Sinne das mehr
    • Übermannt uns dasjenige, was Inhalt unseres
    • Man
    • kann es einfach als eine Art Kriterium auffassen, ob jemand
    • verhält. Wenn jemand den Glauben hat, daß er etwas
    • vertreibt und durch Krankhaftes ersetzt. Wenn man dies, was ich
    • jetzt ausgesprochen habe, streng festhält, dann wird man
    • Wenn man sich nun klar darüber ist, daß es die
    • dann wird man auch verstehen, warum es von dem Geistesforscher
    • habe in meiner Schrift «Wie erlangt man Erkenntnisse der
    • ist überhaupt etwas, was man zunächst —
    • Größenwahn verfallen. Man muß dies ungeschminkt
    • aussprechen, damit niemand auf den Glauben kommt, derjenige,
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Sechster Vortrag
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    • dem Walten der Erinnerungen in der menschlichen Seele. Man kann
    • charakterisieren, daß man es mit dem Leben in der
    • Erinnerung vergleicht. Man muß dann nur etwas genauer in
    • man den Akt, der sich da vollzieht, so vorstellt, daß die
    • über das man sich ja nicht eigentlich Gedanken macht
    • — und dann wiederum heraufspazieren, wenn man sie
    • Gewissermaßen konnte man sagen, wenn man die Worte nicht
    • Man muß nur einmal studieren, welche Machinationen man zum
    • man dieses gute Behalten nötig hatte. Es geht eben
    • führt. Wenn man die Erinnerung selber studiert, so wird
    • man merken, daß in der Art und Weise, wie zuweilen rein
    • Buche «Wie erlangt man Erkenntnisse der höheren
    • Umriß». Durch diese Übungen kommt man zu der
    • Fähigkeit imaginativen Erlebens. Man kommt dazu, daß
    • man solche innere vorstellungsähnliche Erlebnisse mit
    • Wenn man nun aber mit diesem Bilderbewußtsein herangeht an
    • stellt er sich in einem etwas andern Lichte dar. Man erkennt,
    • ausnehmen. Da bekommt man vor allen Dingen durch die
    • Reflektiert man mit dem gewöhnlichen Bewußtsein, so
    • kommt man nicht weit. Der Mensch muß sich schon
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Siebenter Vortrag
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    • ist. Und ebenso wird man sich verhalten mit Bezug auf die
    • Erdenanfang und Erdenende ist. Man nimmt jene
    • Physik, Chemie und so weiter ergeben, und man bildet aus ihnen
    • die Kant-Laplacesche Theorie über den Erdenanfang. Man
    • Man
    • das Göttliche in der Weltenordnung nennen. Aber wenn man
    • von dem aus man die mechanisch-kausale, die notwendige
    • herüber von dieser Naturordnung, in die man wegen einer
    • Bestandteilen unseres Menschentums sich auf getan hat. Man hat
    • erklären will. — Und man läßt von diesem
    • Naturordnung eingesponnen werden kann. Daneben aber richtet man
    • Reich mit der Glaubensgewißheit. Man sieht hin auf
    • man sagt sich: Keine wissenschaftliche Erkenntnis kann
    • voneinander sondern, was man wissen kann und das, was man
    • glauben soll; und man könnte sich denken, daß diese
    • Lebenssicherheit abgeben könnte. Aber wenn man tief genug
    • dann muß man zu folgendem kommen. Dann muß man sich
    • sagen: Wenn das Reich der Naturnotwendigkeit so ist, wie man im
    • Möglichkeit, das Reich des Moralischen zu retten. Man
    • der Naturordnung aufzukommen. Man braucht nur daran zu denken,
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Achter Vortrag
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    • Imagination, Inspiration und Intuition selbst, in welchen man
    • die Forschungsmittel, ich möchte sagen, in welchen man
    • für die übersinnliche Welt dasjenige hat, was man in
    • man sich nur in der richtigen Weise zu diesem gewöhnlichen
    • kann. Einfach eine höhere Belebung desjenigen, was man im
    • älteren Zeiten mußte man ganz andere Mittel anwenden.
    • allerintensivsten, wenn man sich einlaßt auf diejenige
    • menschlichen Lebens zu versenken. Wenn man im strengen Sinne
    • reinen Denkens, dann kommt man mit Bezug auf die durch
    • Haeckelismus gekommen ist. Und will man anschaulich machen
    • dasjenige, wozu man auf diesem Wege kommt, auf dem Wege der
    • Denkens, das diese Anschauung durchwebt, so muß man in
    • folgendem Sinne verfahren. Man kann dann nicht aus irgendeinem
    • über eine Lebenskraft, wie es der Neovitalismus tut. Man
    • liegt und dergleichen, sondern man muß in der Weise bei
    • muß man die äußere Naturforschung auf dieses
    • nebulosen Mystizismus hinein. Dadurch aber kann man sich leicht
    • dann so gewendet werden, daß man sagt: Da ist von mir auch
    • eindringen können. Denn gerade, wenn man sich auf dem
    • beschränkt, wenn man in der Lage ist, jene innere
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  • Title: Vom Wesen des wirkenden Wortes: Erster Vortrag
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    • daß man wohl jetzt schon, bis zu einem gewissen Grade
    • Mitglieder unserer anthroposophischen Bewegung, Hermann Linde,
    • manchen inneren seelischen Schwierigkeiten zu kämpfen
    • geistigen Leben stark wirken. Auch wenn man das nicht gewahr
    • werden, wenn man in der Gegenwart auf religiösem Gebiete
    • man da oder dort ahnt, die Herzen der Menschen sich
    • unmöglich, daß man sie über diese Verödung
    • der Herzen hinausbringt, wenn man sie nicht tatsächlich
    • Man
    • müssen Sie ein Werk nennen, das in den Kreisen, die man
    • heute gewöhnlich meint, wenn man vom Fortgang in der
    • auch durch Ihre Seelen hindurch, und manches von dem, was Sie
    • zustande, daß man in Amerika anfängt etwas
    • fängt man an, mit äußerlichen Mitteln einige
    • Jahren. Sie werden sagen, wenn man die Welt von heute mit der
    • Menschen bedeutet. Man ahnt dort endlich, daß der Mensch
    • sich, aber davon spricht man kaum. Das sind im eminentesten
    • Sinne ahrimanische Kräfte, die der Mensch heute durch die
    • ablehnen kann. Man macht sich ja Gedanken über das
    • Menschheit am wenigsten Gedanken. Man sollte zum Beispiel auch
    • Maximum number of matches per file exceeded.
  • Title: Vom Wesen des wirkenden Wortes: Zu den Verffentlichungen aus dem Vortragswerk Rudolf Steiners
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    • Rudolf Steiner aus Zeitmangel nur in ganz wenigen Fällen
    • welche zunächst nur als interne Manuskriptdrucke
    • ahrimanische Kräfte, die der Mensch heute durch die
    • daß man wohl jetzt schon, bis zu einem gewissen Grade
    • Mitglieder unserer anthroposophischen Bewegung, Hermann Linde,
    • manchen inneren seelischen Schwierigkeiten zu kämpfen
    • geistigen Leben stark wirken. Auch wenn man das nicht gewahr
    • werden, wenn man in der Gegenwart auf religiösem Gebiete
    • man da oder dort ahnt, die Herzen der Menschen sich
    • unmöglich, daß man sie über diese Verödung
    • der Herzen hinausbringt, wenn man sie nicht tatsächlich
    • Man
    • müssen Sie ein Werk nennen, das in den Kreisen, die man
    • heute gewöhnlich meint, wenn man vom Fortgang in der
    • auch durch Ihre Seelen hindurch, und manches von dem, was Sie
    • zustande, daß man in Amerika anfängt etwas
    • fängt man an, mit äußerlichen Mitteln einige
    • Jahren. Sie werden sagen, wenn man die Welt von heute mit der
    • Menschen bedeutet. Man ahnt dort endlich, daß der Mensch
    • sich, aber davon spricht man kaum. Das sind im eminentesten
    • Maximum number of matches per file exceeded.
  • Title: Vom Wesen des wirkenden Wortes: Dritter Vortrag
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    • sich wirklich darum, daß man an einem konkreten Punkte
    • ansetzt, um einen spirituellen Impuls zu bekommen, wenn man ein
    • «Ich» sagen, wie man es im gewöhnlichen Leben
    • ist es gut, wenn man von vornherein von der Empfindung ausgeht:
    • Im wahren Sinne des Wortes versteht man die Sprache so wenig,
    • daß eine solche Bezeichnung, die man als Mensch auf sich
    • Verständnis man sich erst hinaufringen muß, zu dessen
    • Verständnis man erst kommen muß. Man sollte
    • Man muß vielmehr sich sagen können: Ich bin als
    • der nächste Schritt der sein, daß man sich sagt:
    • Körper in der mannigfaltigsten Weise kristallisierende
    • demantenhart, je härter in einzelnen ihrer Teile, desto
    • wahrer, gewaltiger spricht aus der demantenen Härte, die
    • muß man das Gefühl bekommen, daß man erst
    • Wenn man das, was der profane Mensch wie eine
    • einem schwebend ansieht und bedenkt, daß man das erst
    • erringen muß, daß man dieses Niveau erst erklimmen
    • muß, indem man dreifach bescheidener wird als der
    • man erst an, den Priesterberuf nach und nach in sich zu
    • wenn man in solcher Weise nach und nach sich selbst angeleitet
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  • Title: Vom Wesen des wirkenden Wortes: Vierter Vortrag
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    • aufzufassen, nicht im dogmatischen Sinne, sondern indem man
    • Bewußtseins, in das Bilder der mannigfaltigsten Art
    • Urkunden, auch des Neuen Testamentes, hineingekommen. Man darf
    • nur verstehen lassen, wenn man sich darüber klar ist,
    • und für sich begriffen werden soll. Dann, wenn man diese,
    • was man geisteswissenschaftlich über die Entwickelung der
    • Menschheit kennenlernen kann, dann beginnt man eigentlich erst
    • Testamentes zu erfassen. Wenn man das nicht tut, kommt ein zu
    • brauchen uns nur an mancherlei zu erinnern, was aus dem
    • aufzufassen, daß man überhaupt zu ihrer Erfassung
    • keiner Vorbereitung bedarf und sagt, man fasse sie
    • einfältig, primitiv auf. Man braucht sich nur dieser
    • irgend jemand sieht, wie etwas sich abspielt, und dazu etwas
    • kann man also sagen über das Verhältnis der
    • Man muß sich schon überwinden, die Sache so
    • aufzufassen, daß man sich einmal fragt: Kann man, wenn man
    • und nachgesagt werden, wenn man über die Tatsache
    • man nicht, wenn man diese Sätze [in einer der
    • man den Versuch macht, mit Empfindung des [ursprünglichen]
    • wiederzugeben, so kommt ein tieferer Sinn hinein, und man darf
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  • Title: Deeper Education: Lecture I: Gymnast, Rhetorician, Professor: A Living Synthesis
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    • Man
    • is a threefold being not only from the many points of view we
    • focus on the way in which the human being has developed his
    • era in human evolution to a period that still stirs the minds
    • way the whole human being was developed. One
    • to educate human beings in an abstract, intellectual way
    • following the course of human evolution, we find that among the
    • Romans the art of cultivating the soul and the spirit by way of
    • the soul element in ordinary life. Roman education did, in
    • rhetorician. Beauty of speech was from Roman times onward the
    • on the whole human being. The most important principles of
    • had gone right back to the bodily foundation of the human
    • spirit. The Roman concerned himself with the middle part
    • of man, with the sublimated expression of the rhythmic system,
    • [Doktor]. [The German
    • and more prominent as humanity evolved from the fifteenth
    • modern humanity to believe that something is gained by
    • far from adding anything to a human being, it takes something
    • of these three elements of the human being, for this
    • another example of the threefoldness of human nature, and it is
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  • Title: Deeper Education: Lecture II: Forces Leading to Health and Illness in Education
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    • outer life within which human beings stand, making it possible
    • gratitude about our own education, because the human soul
    • in human nature are quickened by it. That is why it is so
    • demands made upon our children from outside in preparation for
    • spiritual is difficult to attain for modern humanity, and this
    • what humanity has lost in this respect, has lost just in
    • What has been lost is the realization that when the human being
    • compared with the actual forces of the being of man, a being
    • of man has been lost from sight. During a certain period of the
    • Middle Ages, certainly, it was believed that the human being,
    • as man on earth, was ill and that his health had to be
    • restored; that the human being as he was on the earth actually
    • to be done in order to make man truly man. This is often
    • understood merely in a formal sense. It is said that the human
    • been raised to a higher level, to the level of the normal human
    • when the human being is born he falls in a certain sense below
    • existence. In comparison with the higher human nature, it
    • is really something abnormal for the human being to bear within
    • today to say that, in comparison with the higher nature of man,
    • human being really lives within four complexes of forces.
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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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    • Comprehensive Knowledge of Man as the Source of Imagination in the Teacher
    • Comprehensive Knowledge of Man as the Source of Imagination in
    • bring our knowledge of the human being to the point where we
    • 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
    • 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
    • regarding it. Our human movement is really a magical effect,
    • movement as a human being is in truth a magical effect, and our
    • view of man is entirely incorrect if we do not associate
    • The fact that we are physical human beings, made up of bones,
    • blood, and so forth, does not make us into moving human beings;
    • lie permanently in bed. If we are to be able to move, the will
    • is nonsense. In actual fact we have in human movement a magical
    • man passes from the rhythmic system to the metabolic-limb
    • human being to create combinations of carbon and nitrogen. This
    • exists from above downward in the human being a continual
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  • Title: Esoteric Lessons Part III: Stuttgart, 2-17 (20)-'13
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    • Published in German as:
    • mantric statement:
  • Title: Esoteric Lessons Part III: Stuttgart, 5-18-'13
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    • Published in German as:
    • find that he passed by many things in the world with great
    • development through the generations to them. Mankind will have
    • above Mercury, from Venus. The creative thoughts that become manifest
    • mankind directly. They work through Venus forces and fertilize them.
    • in me,” the Christ whom every man since then can receive. This
    • third sun became manifest to Christian neophytes through initiation,
  • Title: Esoteric Lessons Part III: Stuttgart, 11-23-'13
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    • Published in German as:
    • away from this world of Lucifer and Ahriman. If we think that we've
    • then it's Ahriman who's standing beside us. When we look for excuses
    • Ahriman just as much. We love Lucifer and Ahriman too much, they
    • pleasant awareness of his body in him. Likewise Ahriman and
    • mother's caresses. Lucifer and Ahriman caress us by magically
    • through wooden glasses. Here again we see how Ahriman places himself
    • Christ's name on our lips when we mean Ahriman. We have to make all
    • of this clear to ourselves, for we must see Lucifer and Ahriman
    • seven. That's the way everything is renewed in man, the old is pushed
    • gradually die, and also every thought that a man thinks causes
  • Title: Esoteric Lessons Part III: Stuttgart, 3-5-'14
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    • Published in German as:
    • can clarify this through an example. When a man looks into a mirror
    • in reality only the spiritual world exists. A naive man says that
    • earth arose from this. Jahve-Elohim was able to create man from this
  • Title: Reappearance/Christ: Lecture IV: Mysteries of the Universe: Comets and the Moon
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    • true nature of the second coming of Christ is His appearance to human
    • Humanity is challenged not to sleep through this event. Other related
    • in connection with the life of man. Although a person may dimly
    • A contrast is manifest in human life as it evolves on
    • know that this contrast in the human race has existed since the time
    • If we recollect that all human life is born out of
    • shown itself in human life since the old Lemurian time as the
    • contrast between man and woman has to a certain extent accompanied
    • applies only to human and animal life on earth. This is an offense of
    • “masculine” and “feminine” in the human
    • significance for human life we can mention is that between sun and
    • earth in the macrocosm, in the great world, repeat itself in man, the
    • microcosm? Is there in the human being himself a contrast that
    • system? Yes, there is. In the human organism — the whole
    • feet. All that is expressed in the human being in this contrast
    • the human being there is on the one hand the head and on the other
    • were concerned, man was a totally different being during the ancient
    • surface of the moon. We may say that the earth is responsible for man
    • earth, is responsible for the fact that the human head, with its
    • the human being as the contrast between head and limbs. We find this
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  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • true nature of the second coming of Christ is His appearance to human
    • Humanity is challenged not to sleep through this event. Other related
    • future in the evolution of humanity. When one considers this
    • express in this way: what is our task as human beings in any
    • various things about the past in the evolution of humanity. Today,
    • humanity between the past and the immediate future. In concluding
    • that says, as if speaking from heaven, that humanity needs a
    • repeated in the evolution of humanity, and we spoke of such
    • repetitions in human evolution in the last Stuttgart lectures. Today
    • belong to an epoch in the history of the evolution of humanity that
    • great achievements of humanity, what we call the characteristic
    • feature of present human culture, is bound up with this Dark Age.
    • Before this Dark Age, or Kali Yuga, the whole of human thinking, all
    • human soul forces, were still ordered differently in a certain
    • the last residue of the old clairvoyance. In the course of human
    • clairvoyance, so that before the Dark Age man still had an immediate
    • 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
    • man was not in a position to look into the spiritual worlds during
    • Maximum number of matches per file exceeded.
  • Title: True Nature: Lecture II: The Second Coming of Christ in the Etheric World
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    • the process of human evolution a certain definite
    • together here some little time ago, many things were said about the past
    • evolution of humanity, and to-day I will add something
    • humanity needs a spiritual impetus, something like a new impulse for
    • process of man's evolution, and we spoke of them in the last
    • [Universe, Earth and Man.
    • these systematic repetitions in the course of human evolution it must
    • the history of human evolution called the Dark Age, the lesser Dark
    • as the great achievements of humanity, as the fundamental
    • Kali Yuga, all human thinking, all the powers of the human soul, were
    • Age man was directly conscious of the presence of a spiritual world
    • spiritual world withdrew more and more from man's vision and speaking
    • Kali Yuga. And whereas during this age man was not in a position to
    • reach many further stages. But it could never have been experienced
    • by man if there had not been this “Dark Age”.
    • the three millennia prior to the founding of Christianity man was losing
    • epoch when man did, it is true, lose the direct vision of the
    • the Deity as related to human ego-consciousness. In the first
    • guidance of human destinies, as a God of a single people; in the Moses-epoch
    • men realised: the Elements of manifested existence, all that is seen
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  • Title: Esoteric Lessons Part II: Stuttgart, 12-24,31-10
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    • Published in German as:
    • the outside world. Examples: 1. A gentleman who want to write a big
  • Title: Esoteric Lessons Part II: Stuttgart, 12-31-10
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    • Published in German as:
    • thing. In our materialistic age many a materialist would gladly
    • man permeates himself with spiritual truths or if he just lets the
    • this lifting out of the etheric body is not at all easy today. Many
  • Title: Esoteric Lessons Part II: Stuttgart, 1-1-11
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    • Published in German as:
    • Christians' talismans and amulets. It's also found on
  • Title: Esoteric Lessons Part II: Stuttgart, 1-2-11
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    • Published in German as:
    • always egoism. Such feelings always become manifest together with a
    • These beings who don't look human at all are always perceptible
    • respect to spiritual worlds and their influences. Many pupils listen
  • Title: Esoteric Lessons Part II: Stuttgart, 2-20-12
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    • Published in German as:
    • evolution and human evolution always go hand in hand, and one who
    • man dies, it's only natural that he no longer looks upon his
    • attain this through his training. If a man had developed in the way
    • outside. For instance, if a man had wanted to travel from one city to
    • 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
    • expression of our ego, a part of us that we place outside. Now man
    • And if a man looks at many of his achievements more closely, he will
    • first element in which man was created was warmth. And in earth
    • evolution it was really intended that a man was supposed to send
    • man he was, as it were, supposed to feel as his ego streaming towards
    • back as something that kills. Ahriman comes towards us in this lethal
  • Title: Esoteric Lessons Part II: Stuttgart, 2-22-12
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    • Published in German as:
    • happening now in spiritual worlds is shocking in many respects for
    • For instance, if we would think of a man we knew 20 years ago and
    • of Brahmanism and Buddhism, those old religions. They were the right
    • especially Brahmanism was a much more spiritual religion than
    • greater spiritual significance. Ku Hung Ming is a bright man. What he
    • it realizes. This Chinaman knows exactly that his people watches over
    • mankind's memory and that this fact makes a deep impression on
    • course if we manage to leave it through meditation and concentration
    • the shape of a dragon or worm. A clairvoyant sees many a man who
    • longer see the physical sun or what it illumines. Instead, a man
  • Title: Esoteric Lessons Part II: Stuttgart, 2-12
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    • Published in German as:
    • our special human features. If we want to connect ourselves with them
    • high above every human comprehension, when we connect ourselves with
    • world. Later on, a man is able to distinguish between real beings and
    • what does it mean to be an esoteric? A man is placed in his karma
    • Before a man takes his own development in hand, everything goes
    • becomes a different man qualitatively. Through what? Things that he
    • every direction, no matter how many outer and inner sacrifices it may
    • to the man on awakening which he can't express in word, for
    • that esoteric training doesn't just make a man better. A man
    • usually varnished over by conventional morals. A man is really worse
    • than one usually thinks. When a man takes his esoteric development in
    • often say that it's nothing but egoism if a man wants to
  • Title: Esoteric Lessons Part II: Stuttgart, 2-23-12
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    • Published in German as:
    • mantra.)
    • them for the new day. Unfortunately, many men go over into sleep life
    • into our deeds for the good of mankind.
  • Title: Truths and Errors: Lecture VI: Errors of Spiritual Research - 2
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    • have physical organs as human beings of the usual life to
    • superfluous to many people, repeatedly that you cannot compare
    • allowed to do this. The value of a human being also of a seer
    • development. Unhealthy human mind leads to a pathological view
    • consciousness of the human being is dazed or paralyzed, so that
    • seer is not a special human being because he has the seer's
    • gift, but his human value must be judged as that of the other
    • human beings, too — by his healthy faculty of judgement
    • do human beings become still materialists? Why do they misjudge
    • why human beings may become materialists. Indeed, these are
    • spiritual reasons in the human soul, forces, which work from
    • the spiritual world into this human soul that take the human
    • so-called ahrimanic forces referring to the Persian spirit
    • Ahriman. These are certain spiritual forces that have an effect
    • on the human soul in such a way that they veil everything to
    • errs if certain forces in the human souls beguile it. The
    • The human souls judge about that which is a manifestation of
    • the spiritual that it is only matter. In these human souls
    • in the human soul: the ahrimanic or Mephistophelian forces work
    • the human beings shy away from the 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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    • participated in these considerations many a time will find
    • generally acknowledged and many people confuse it with
    • our time many prejudices exist against spiritual science and
    • about it one cannot demand that they deal with it; however,
    • human souls. However, the area of spiritual science is as big
    • natural sciences have produced many things for three, four
    • into account. Natural sciences have educated humanity in a
    • so that the human being put the questions of life and death in
    • will still last long, until humanity realises that the method
    • human cognition cannot penetrate into it. With such spirits,
    • human being can see with his eyes. He cannot see the cells and
    • animals with the human eyes and to penetrate into these
    • same quality, which assume that the human cognitive faculties,
    • human mind gains strength with inner, intimate means:
    • Just as a human being behaves who sees himself in the mirror,
    • contemplation. What do they cause? They cause that the human
    • an inner soul experience that the human being himself has
    • chapter. Du Bois-Reymond (Emil D. B.-R.,1815-1890, German
    • considered the sleeping human being only as explicable because
    • anybody says, air surrounds us, the human being inhales it,
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  • Title: Das Fnfte Evangelium: Zweiter Vortrag (Notizen), Stuttgart, 23. November 1913
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    • niemand ihn hatte verstehen
    • ihn drängte, es jemand mitzuteilen. Er
    • müssen, wie Luzifer und Ahriman
    • Seele in diesen Worten. Und vieles müßte man
    • erzählen, wenn man
    • man in einer Wesenheit in bezug auf Hervorrufen des Hochmuts entfalten kann. «Wenn du
    • und Ahriman zusammen, indem sie in den Worten «Stürze
    • Beim drittenmal erschien Ahriman allein mit
    • Ahriman ließ einen
    • hängt zusammen mit der ahrimanischen Frage. Ahriman behielt einen Teil seiner
  • Title: Curative Eurythmy: Lecture 8
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    • Used in the proper manner, it will be of far-reaching importance. Today
    • transforming in a certain direction what takes place in the human organism
    • in human speech. One component originates through a particular use of
    • speech. The other component comes up out of the human being's metabolism.
    • the human metabolism and another arising from the nerve-sensory system.
    • 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
    • results. They then find physical expression in what manifests as ordinary
    • the entire human organism: one strengthens one component, the will or
    • to create correlatives in human movement for the individual sounds,
    • from the human organism through sensible-super-sensible vision; which
    • proceeds from the human organism with the same lawfulness as speech
    • the human being and all the processes in the human physical, etheric
    • of speech. The human being surrenders to the outer world when he is
    • that may quite possibly take place in the normally functioning human
    • consequences for the human organism other than that this artistic
    • eurythmy calls forth in an energetic manner an inner harmony in the
    • human functions, insofar as these functions form a totality in the
    • human organism.
    • can say that when one refrains in the right manner from exaggeration
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  • Title: Lecture: Inner Nature of Music: Lecture V
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    • in a one-sided manner, but he denies music a subject. Indeed, music
    • for the octave actually has not yet developed in humanity. You will
    • octave appears in a musical composition, man will have a feeling that
    • anew; I am uplifted in my humanity by the feeling for the octave.”
    • experience involves the whole human being, and the ear's
    • experienced with the whole human being. This experience reaches our
    • the airborne tone back into the inner being of man in such a way that
    • we must understand the entire tone experience in man more deeply. I
    • tone experience. We say so lightly that man is a threefold being:
    • nerve-sense man, rhythmic man, and metabolic-limb man. For all other
    • only a reflecting organ; the ear does not actually bring man into
    • example. The eye brings man into connection with all visible forms of
    • that regarding the musical experience, we must view the human being
    • first of all as nerve man, because the ear is not important as a
    • direct sense organ but instead as transmitter to man's inner
    • related to man's limb system, through which the element of
    • music can pass into that of dance. Man's metabolic system,
    • the musical experience, therefore, we discover a shifting of man's
    • three-fold organization and find that we must say: nerve man,
    • rhythmic man, limb man (not metabolic-limb man). Some perceptions are
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  • Title: Lecture: Inner Nature of Music: Lecture VI
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    • a musical experience in which the human being is actually brought out
    • of himself; with the feeling for the fifth, man actually feels
    • means that within the experience of the fifth, man with his “I”
    • third — we arrive at an inner motion of the human being. The
    • “I” is, so to speak, within the confines of the human
    • organism; man experiences the interval of the third inwardly. In the
    • between with which we are not concerned here — man in fact
    • mood is one of consolidation of the inner being, of man's
    • becoming aware of the human being within himself. The experience of
    • the fifth brings awareness of man within the divine world order. The
    • universe, while the experience of the third is a return of the human
    • third in man's inner being. The experience of the fourth lies
    • right at the border, as it were, of the human organism. The human
    • hearing). Though man is not conscious of it, the sensation he
    • experiences with the fourth is based on feeling that man himself is
    • gods. With the experience of the fourth, man moves about, as it were,
    • humanness, retaining it, yet viewing it from the other side.
    • lost to humanity. Modern man does not have the experience of the
    • before our era. At that time the human being truly felt in the
    • in the divine realm. Man still had imaginations, still had
    • Maximum number of matches per file exceeded.
  • Title: Poetry/Speech: Lecture VII: The Uttering of Syllables and the Speaking of Words
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    • given in various cities from 1912 to 1923. It was published in German as,
    • feeling, every human volition ultimately passes over to form the
    • ongoing stream of human civilisation. They are contained in the
    • three greatest impulses behind all human evolution and all
    • show how art is the way to gain a true knowledge of man, in that
    • knowledge of man. Nature herself becomes a true
    • man. This is not said merely as a metaphor, but as a deeper
    • knowledge of the universe and of man. And again, confronted with
    • of reverence in man – but also includes humour, as understood
    • superhuman, the super-sensible; that he must place his words as a
    • man’s redemption,
    • Which the Messiah on earth in human
    • we pass through the period in which man traversed the great,
    • the point where man in his freedom started to feel himself a sheath
    • epoch of German poetry, Klopstock appealed to the invisible –
    • spiritual does not speak in human words. The spiritual world goes
    • use of words, since these are after all the instruments of human
    • experiences of the human soul – not the forms of conventional
    • Der Ackersmann wie an ein Felsstück
    • Längst sieht vor Rosen man das Kreuz nicht
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  • Title: Poetry/Speech: Lecture VIII: The Interaction of Breathing and Blood-Circulation
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    • given in various cities from 1912 to 1923. It was published in German as,
    • genesis of poetry – in man’s inner nature. For what
    • ought to lie at the foundation of a knowledge of man is the
    • universe, the cosmos is artistically active in man; but man then
    • man, working through the powers of his spirit and soul, in order
    • breathing and blood-circulation. In breathing, the human being is
    • interchange between man and the world finds its inner formation in
    • blood-circulation. In a mature man the ratio expressed in the
    • which constitutes man’s entire inner life of plastic and
    • spirit of light who, on the waves of the air, plays into man
    • blood-circulation, as of the occult workings of the human organism.
    • manifestations of poetry in speech adapt themselves so as to
    • blood‑circulation to breathing a second time. Man receives
    • inwardly more Nordic, that Germanic disposition of feeling comes to
    • metre in this play which Hermann Grimm has aptly christened the
    • “Roman Iphigeneia”. For someone with artistic
    • Goethe's German and his Roman Iphigeneia. We do not wish
    • today to manifest a special sympathy or antipathy for one version
    • If we survey the aesthetic evolution of mankind,
    • recitative and man lived altogether more in his natural
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  • Title: Poetry/Speech: Lecture IX: The Alliteration and Terminal Rhyme
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    • given in various cities from 1912 to 1923. It was published in German as,
    • MAN
    • We refer to the Fall of Man. We speak of how man
    • 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
    • the humanity of primordial times. At that period there was still to
    • be found in the weaving and undulating of human thoughts the
    • presence of a divine-spiritual potency. In thinking, man still felt
    • that God was thinking in him. With the attainment of human
    • we call the Fall of Man. But humanity was forever longing to return
    • to its primal innocent state. Particularly when man felt himself
    • this is an invocation of the time when man lived at a
    • indeed, to the reality. And in art man saw a vivid reminiscence of
    • so intimately with human experience.
    • toward rhyme: Why? It is because man, if he were to weave and live
    • and its quantity, metre and weight. But he cannot do this. Man has
    • ancient times, however, when mankind lived in closer proximity to
    • at least as regards many peoples, particularly the Germanic
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  • Title: Lecture I: Man in the Past, the Present and the Future
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    • Man in the Past, Present, and Future
    • England where he visited many of the stone circles of the Druids. Because
    • Western world-views are concerned with man's place in the whole course
    • of human history on Earth, whereas those of the East are content to
    • envisage man in terms of space only. The essential nature of
    • man can be seen in the evolution of his consciousness. Man experiences
    • properties of plants. Man's consciousness and disposition of soul were
    • MAN IN THE PAST, THE PRESENT AND THE FUTURE
    • For the subject of these lectures, I have chosen an account of man's
    • deal only with present-day man and to show how the individual fits
    • to Western civilization have always emphasized the place of man in the
    • whole course of human history on Earth. They have always shown the
    • relationship between man of the present and of the past, no matter
    • they trace man right through the stages of cosmic evolution.
    • concerned with this outlook. They were content to envisage man in
    • notion of mankind.
    • development of man, whether in a wider or in a narrower sense, if we
    • are limited to the results of ordinary anthropology. Man is a being
    • external documents, however brilliantly they may be interpreted. Man
    • being of man can be seen in the development of his consciousness, just
    • Maximum number of matches per file exceeded.
  • Title: Lecture II: Man in the Past, the Present and the Future
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    • Man in the Past, Present, and Future
    • England where he visited many of the stone circles of the Druids. Because
    • had an inner spiritual perception of the real being of man; they saw
    • been a Fall of man. The Mysteries were the only source of consolation.
    • kind of sweetness. In dreamless sleep man felt as though he was
    • gravity. Man is drawn to the Earth by gravity and away from it by
    • the forces of the Moon; for him as earthly man it is the Earth which
    • Thus though man might not be able to fly, at least he could raise his
    • persisted. They manifest in sleep-walking, in men who are by nature
    • MAN IN THE PAST, THE PRESENT AND THE FUTURE
    • 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
    • of man.
    • three main stages of human consciousness, though naturally with many
    • for the present. If we go back into older periods of human evolution
    • this consciousness in man everywhere.
    • Natural forces in our sense were quite unknown to an older humanity.
    • men had an inner spiritual perception of the real being of man. In
    • life of man on Earth. It was quite natural for a member of this older
    • humanity to see into his pre-earthly existence and to feel: I am a
    • Maximum number of matches per file exceeded.
  • Title: Lecture III: Man in the Past, the Present and the Future
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    • Man in the Past, Present, and Future
    • England where he visited many of the stone circles of the Druids. Because
    • In earlier conditions of soul-life, man experienced his cosmic
    • human being; the laws of the very substances consumed are changed,
    • and the effects of mediumship upon him.) It is tragic for a modern man
    • Christ. Man was to take a step upwards in evolution and to experience
    • because of its relation to the evolution of man's consciousness. We
    • MAN IN THE PAST, THE PRESENT AND THE FUTURE
    • forces which, reaching under the Earth, lift man out of earthly
    • allowed man to experience his cosmic existence. In our ordinary everyday
    • many ways, even things which passed unnoticed at the time. The times,
    • that it may be a permanent memory. Thus in man there is a perpetual
    • taking place in the life of the human body and soul. Every experience
    • In very early periods of human evolution, as a result of that state of
    • passed over into man's inner being. To take one example: when a man
    • to him, and how it finds entrance into the real being of man. The
    • or a feeling, before it becomes a man's own property.
    • How is this dream-life really revealed? There are of course many kinds
    • different influences at work. For instance, the man may in a former
    • life have been the attendant of a Roman magistrate and among his
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  • Title: The Three Fundamental Forces in Education: Lecture
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    • the whole human being, for this whole human being comes
    • human being comprises within itself the ego, the astral body,
    • the nature of man are by no means going through a symmetrical
    • of the astral body and of the ego. The outer manifestations of
    • emanation of rays from the head to this remaining organism, to
    • body, when you realize how the soul emancipates itself in the
    • we simply see that manifesting itself in the child which
    • the child becomes a sculptor, a draftsman, or an architect
    • extra-human world, from the observation of processes in
    • also the case with reference to the human body, but it no
    • longer lives in what is human speech — that is, in
    • year. This also is dammed up again now, in the woman in the
    • whole organism, in the man more in the region of the larynx,
    • manifested that which at puberty appears as the change of
    • outer music-speech forces. Up to the seventh year, man is
    • and this appears at puberty. It is manifest even externally by
    • voices of men and of women over lap: the woman's voice
    • reaches higher, the man's goes lower — down to the bass.
    • the manner set forth in the senseless theories thought out by
    • plastic-architectonic, which emanates from the head and has its
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  • Title: Universe, Earth and Man: Lecture I: The Egyptian period, and the present time.
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    • Universe, Earth and Man
    • extensive theme before us; Universe, Earth, and Man, and I propose to
    • upon which humanity is now placed, upon which we are to work and live,
    • Man” — a word we here wish to understand in its occult
    • made use of the expression, “O man, know thyself!”
    • see how mysterious are the forces permeating human life. Three ages of
    • human effort and research, of human development, morals, and life,
    • gradually developing humanity, seeds which remained hidden during the
    • Greco-Latin age and have reappeared in a special manner in the present
    • similar exists as a deep mystery in the development of man. In history
    • the Greek age, the Roman, the Christian, down into our own age. All
    • more or less directly from the ancient Egyptian age into our own. Many
    • its sculptures, those great, ideal, and perfect human forms described
    • ancient kingdom of the Romans. Something remarkable appears when we
    • the Italian. Before us appear the figures of ancient Rome, many of
    • these Roman figures? One might say regarding certain of those
    • belonging to the Roman Republic that one feels as if the ideal forms
    • as an individual human citizen; he felt the power that worked so
    • than from his own personal power. The Roman on the contrary appears to
    • personality. Hence in the Roman kingdom there appears something very
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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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    • Universe, Earth and Man
    • considered when Universe and Man are brought into relationship with
    • phenomenon which, to the man of the present day, is more or less of a
    • The man of today has but a dim conception of those ancient ideas
    • Anthroposophical movement to direct humanity once more to that
    • interested in the health of mankind at the time when she was placed
    • remembrance, in the German and Norse, and the Greek mythologies —
    • connected with knowledge only accessible to man through initiation.
    • ancient times, a healing element, and it would be well if man were to
    • mission of the Anthroposophical movement, which is to lead man up to
    • in man, and the possession of wisdom and insight into higher worlds
    • will then be capable of acting on human nature to harmonize and heal.
    • thinking healed the man. Let us look at this more closely: that
    • in the worst sense, the other a deeply religious man. Again it might
    • that the religious man can be cured and the other not. These are
    • humanity — will seem absurd; however, they are not so. How is
    • exercised upon human nature by so-called “sense free” ideas,
    • difference between a man who likes mathematics and one who does not.
    • Nevertheless, it is of great use to the inner being of man to dwell on
    • matters which one day, when man will look up more to that which is
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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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    • Universe, Earth and Man
    • The Centre of Man. The Kingdoms of Higher Spiritual Beings.
    • The Kingdoms of Nature. Group-egos. The Centre of Man. The Kingdoms of Higher Spiritual Beings.
    • If we are to bring the relationship of Universe, Earth, and Man before
    • gather together many things that will furnish us with some kind of
    • shall see very little; this applies to the Earth as well as to man,
    • said which many of you know already, but in order to grasp our vast
    • that in the various ages of the Post-Atlantean epoch man has repeated
    • nature; the mineral, vegetable, animal, and human kingdoms. Man is not
    • physical world we have to allow that of all earthly beings man alone
    • animals is not in the physical world in the same way man's ego is.
    • If we consider the difference between animals and man we must
    • acknowledge that whereas every human being has its individual
    • such an ego belonging to the animal kingdom a group-ego. The human ego
    • eyes it is present within the skin of every human being. This is not
    • ego-nature which in the case of man is present in the physical world
    • individuals on the astral plane, just as human individual egos do here
    • flowers. That which grows has not in the physical world, like man, a
    • which otherwise confronts man merely as a material structure, expands
    • uselessly than when a man transplants one carefully and with good
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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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    • Universe, Earth and Man
    • The Outer Manifestations of Spiritual Beings in the Elements.
    • Their connection with Man. Cosmic partitions. The Myth of Osiris.
    • The Outer Manifestations of Spiritual Beings in the Elements. Their connection with Man. Cosmic partitions. The Myth of Osiris.
    • learnt, further, that high Spiritual Beings take part in man's
    • Spiritual Science maintains that each separate human being is complete
    • man has passed through many incarnations, and that in his present
    • normal development man is incapable of working beyond one incarnation.
    • how it is with the more external manifestations of these Beings.
    • the bodily manifestation of this Spiritual Kingdom. (When I said that
    • as the Spirits of Personality or Archai. As man is made up of these
    • The series of Beings connected with man is not exhausted with those I
    • universe, and man, Beings who are at a higher stage even than the
    • reflect that from the beginning of human evolution, that is, from the
    • time when man experienced his first incarnation, the
    • many Spirits of Personality different ones have been the directors of
    • whole of' earthly humanity. Since the mission of mankind first began
    • on earth, Spiritual Beings have taken part in work upon humanity, and
    • human beings. As if from a higher kingdom, the Spirits of Form have
    • “Zeitgeist” to the Spirit of the whole of humanity we
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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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    • Universe, Earth and Man
    • of human Development.
    • The sacrifice of the substance by the Thrones, Kyriotetes, Dynamis, and Exusiai. Jehovah and the Elohim, and their co-operative activity in the stages of human Development.
    • evolution of humanity, are the Spirits of Form. They are the Beings
    • other, balance was maintained in the evolution of man. You have learnt
    • that not only man goes through development, but that all the Beings in
    • circumstance that Beings have remained behind, between man on the one
    • far beyond the evolution of humanity, but have not yet reached the
    • beings as regards human evolution. On one hand we have very mature
    • Beings, on the other, between them and mankind, are others whom we
    • evolution of man. Through the cooperation of the Sun-Gods with the
    • evolution at this point if we consider what the evolution of man had
    • Man in the course of his evolution has been connected with all these
    • complicated manner.
    • which in addition to these possesses an ego is at the stage of human
    • man has these four principles within him; and we shall understand how
    • easily be supposed that as the human ego is the highest, that which
    • first makes man, man, it would be the oldest principle; but this is
    • was owned first by man, but the physical body — it is the oldest.
    • next you observe fluid constituents of many kinds; further, the
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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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    • the special regents of human earthly existence. The heart of the
    • soul nature of man. At a certain point of time they reached such a
    • of Wisdom giving man an etheric body on the Sun, and the Spirits of
    • find a sufficiently prepared human being on which they could work on
    • earth. For only when man possessed a physical, an etheric, and an
    • now know as the human form. The form you are able to observe in your
    • development before man could rise to his present noble form. If asked
    • Form were even then active, working slowly and gradually at the human
    • body. We can indicate the period when this fashioning of man came to a
    • certain conclusion, when the human form was, in a way, finished. This
    • our own. It was only about the middle of the Atlantean epoch that man
    • material parts were softer. We find man consisting of a soft substance
    • time the forces of man's bone structure were organized, but the bones
    • 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 physical body man is also quickly free from it when he withdraws
    • always remained connected with the etheric body. In the case of a man
    • physical vehicle had been left behind, was that during the night man
    • During the Atlantean period man had great power over the shape of his
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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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    • Universe, Earth and Man
    • Animal forms - the physiognomical expression of human passions.
    • 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.
    • evolution generally, and particularly in human evolution, because
    • human beings, and other beings also, could not await the right point
    • middle of the Atlantean epoch that the true human form appeared. In
    • form of man was very mobile; not only could he move his limbs as at
    • to say such things about past conditions of the earth and of man. Even
    • tracts of land humanity had dwelt, and, to borrow a term from natural
    • At that time humanity had a body much softer and more plastic than it
    • is now; it was a period when man could assume many shapes; if we were
    • come to man. As he had no consciousness of self, and as the human
    • The shape which man presented outwardly — and which changed
    • external bodily form immediately expressed it, therefore man appeared
    • earth was peopled by the lower animals and man. And if one were
    • one could find one's fellowman through the expression they gave to
    • tapestry. Everything that moves within the human astral body today,
    • part of our present higher animals consists of human beings who were
    • Those human beings who were capable of rising, who maintained their
    • nature only, and take on no external form. This is what man's higher
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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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    • Man's connection with the various planetary bodies.
    • Man's connection with the various planetary bodies. The earth's mission.
    • together — Universe, Earth, and Man.
    • material thing. We have seen how the manifold world beings (we may not
    • finer substances for their evolution, while man had to retain the
    • within him, man is actually in a position to gain knowledge for
    • consider man in relation to the various planets.
    • We are surrounded on earth by minerals, plants, animals, and human
    • present cycle of humanity, and enquire: How are the beings which
    • of existence we are now passing through (the human stage) has been
    • passed through their human stage there did so under entirely different
    • We know this, but we have to speak of it as the human stage. The
    • Archangels, or Fire-Spirits, passed through their human stage in
    • warmth and gas, and beings passing through their human development
    • observed occultly we see it as a body inhabited by man on which he
    • the moon-plus-earth, man continued to dwell for a long period upon the
    • embodied in the earth man must become more and more mature through
    • will have then so changed as to be suited to man, or rather to what,
    • in the distant future, will have developed from man and from the
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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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    • Universe, Earth and Man
    • The progress of Man. His conquest of the physical plane in
    • 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.
    • Our task today is to comprehend the spiritual horizon within which man
    • conditions of the consciousness of man were quite different to what
    • companionship with man, but will only remind ourselves that at that
    • time man had a conviction, based on direct experience, that above the
    • human kingdom to which he himself belonged there were other kingdoms
    • the other hand, when dimness and darkness enveloped man at night. This
    • am” were laid down in man. By learning to perceive the objects
    • there are all possible grades of beings in the animal and human
    • kingdoms so also there are many different grades among the beings
    • above man. Some beings in the kingdom of the Angels are very close to
    • man, and others are at a higher stage; many grades are met with when
    • understand clearly that at the time when man rose at night through dim
    • trivially) gained something from man through their intercourse with
    • man they were still inwardly connected with him; they inspired him and
    • that we must think of man in that ancient period as being in such a
    • 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
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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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    • Universe, Earth and Man
    • The reflection in the fourth epoch of man's experiences with
    • The reflection in the fourth epoch of man's experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
    • In the last lecture we learnt that man had gradually conquered the
    • that when the Greeks and Romans were the leading peoples in human
    • evolution man had established a kind of balance between his
    • parallels in the spiritual world. Even if we go further back in human
    • regards man's observation and perception of the physical world,
    • consciousness when man is withdrawn from his physical body during
    • In order that we may understand the entire human being we must take
    • So far we have considered the destiny of man during his life between
    • between death and rebirth; for the life of man continues after death.
    • first alternated with life outside of it, man has led, to a certain
    • Destinies change in the spiritual period of human development also. We
    • man leads here in the physical world, and at his relationship to the
    • other kingdoms around him. Man, as at present developed, is by no
    • Think only how man's consciousness, his self-consciousness, depends
    • not have been kindled by the outer world. Man, as regards his
    • his means of support; in the physical world man is not an absolute
    • Let us now pass to the epoch when man first began to enter upon his
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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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    • Universe, Earth and Man
    • In the previous lectures wide reaches, both of human evolution and
    • development — in which man received the foundations of his ego,
    • of this, which was the first period of earthly evolution in which man
    • of Greece, we showed it to be a reflection of what man experienced
    • 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
    • most wonderful physical things have been produced, things by which man
    • of spirit — the formative human spirit — and the physical
    • the Atlantean etheric human form. In its physical form the Sphinx
    • 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
    • man, we find depicted in the Greek tragedies. In them we see the inner
    • united with the human race. By the end of the Atlantean epoch these
    • from the consciousness of man. Human consciousness was no longer
    • saying: We were once united with humanity but had to withdraw from
    • them for a time. The divine world had to disappear from human
    • A man who belonged to Grecian civilization was incapable as yet of
    • had to disappear for a time from the sight of man, the horizon of the
    • We see man here represented as the image of the Gods, we see how he
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  • Title: Astronomy Course: Lecture I
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    • make one more remark about method. You see, the manner of
    • man's understanding, — remote, just because he does not
    • of many things which seem in the first lectures to be mere
    • statements. Many things will then be verified which I shall
    • difficult to indicate the way in which man still thought of
    • way of thinking has become completely foreign to modern man.
    • has become completely lost to modern man. I will make no
    • still find it presented, even if in a manner suitable for the
    • humanity there were not yet any strictly scientifically
    • formed ideas; man had first to struggle through to such
    • humanity has worked through to a strictly scientific
    • the evolution of humanity, which in the course of its
    • consciousness. We must say to ourselves: The manner of
    • development of the human soul-forces was taking in those
    • times. Those human soul-forces had to be developed with the
    • humanity had happily struggled through to objectivity,
    • humanity since the middle of the 15th century needed
    • development. That is why modern man sees the celestial
    • healing and benefit. Thus it depends upon humanity what
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  • Title: Astronomy Course: Lecture II
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    • a man specializing nowadays along certain lines finds himself
    • in human embryonic development when we understand their
    • development of the human embryo. How, then, shall we explain
    • phenomena so entirely apart from man that they are tending
    • ever more and more to disregard the human being in their
    • meaning if they are regarded in full connection with man
    • — with the whole organization of man. In saying this,
    • separated from the human being. This is particularly
    • at all is taken of the human being. On the contrary, people
    • have shown that man is only a grain of dust upon an Earth
    • external to the human being in considering the great
    • them? The course of development of human knowledge can
    • course of human development can teach us how the prevailing
    • concerning the connection of human time-reckoning with the
    • mathematical standpoint, man does not put reality into his
    • phenomena of the outer world rightly. This, indeed, demands
    • that the celestial phenomena be brought nearer to man; they
    • must not be regarded as quite apart from man, but must be
    • brought into relationship with man. It was only one
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  • Title: Astronomy Course: Lecture III
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    • This is now being recognized by many people and from diverse
    • escape from the manifest problems and uncertainties of this
    • remove Man from the whole cosmic background, but on the
    • recognize the processes within Man himself in their
    • that goes on in Man, in order to find the way to what is
    • sense the cause of the processes in Man.
    • manifestation of something outside of man. Man confronts and,
    • without being held up by man's senses and brought into
    • that is living in plants, animals and physical human beings
    • plant, animal and man and have in mind the mere abstraction
    • transition to what meets us in man. Whereas the mineral
    • and the Universe, it is as though a human being were opening
    • pass from plant-life to the life of man. Naturally, what
    • expression in man too. In what way will it do so? What we
    • — this we can recognize in man, properly speaking, only
    • man in the age of childhood, as we have just been doing for
    • the human being is really opening to receive the solar life.
    • man's soul-life. Man has an activity of soul through
    • man. But if we follow the growth of the child, particularly
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  • Title: Astronomy Course: Lecture IV
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    • that breathing must have the same causes in man as in the
    • All this must be borne in mind. Modern man is taught from
    • how many difficulties have arisen in connection with the
    • man. We must go back again and again to the reality.
    • circles. I went to a performance in which he read his own
    • human embryo in the third or second month, — or the
    • means. Diagrams can be made from a certain point onward. Many
    • spiritual meaning — German Idee — it
  • Title: Astronomy Course: Lecture V
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    • outer Nature as independently of man as possible, — to
    • excluding man altogether from the picture. We shall see that
    • the three-foldness of the being of man, recognized as a
    • processes in man which may be regarded as belonging to the
    • the human organism; and how again we must recognize the
    • three forms of processes all that is functional in man is
    • included. Anything else which appears functional in the human
    • learning to understand man in this threefold aspect we must
    • man is related to the outer world; through all rhythmic
    • considered as isolated within man, apart from the rest of the
    • of perpetual interchange between the human body and the outer
    • process of interchange between man and the outer world. Also
    • continuation of the outer world into the inner man. This
    • enough. In relation between man and the outer world during
    • into the inner man. (I am referring to the bodily processes,
    • processes and the functions of the human limbs. The
    • way in which this process leads as much from man towards the
    • towards the interior of the human body. (Such methods of
    • what is manifested therefore at the two poles of threefold
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  • Title: Astronomy Course: Lecture VI
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    • whole of man becomes the ‘reagent’ for a deeper
    • the evolution of mankind on Earth we must surely find
    • something within human evolution itself to guide us to the
    • the Earth is without influence on man, — on human
    • mankind itself to indicate ways of access to the secrets of
    • in the evolution of mankind in the realm where human
    • thoughts, the human faculties of knowledge find expression,
    • where, so to speak, the relation of man to the world takes on
    • phase of human evolution. The indication is of course
    • what was going on within civilized mankind.
    • incisive a change was then taking place in human thought and
    • questions came to the surface of man's life of knowledge. It
    • clothe them — but from the very depths of man's
    • recall what then became a fundamental question in human
    • Think what it means in the whole evolution of human
    • human being; in the philosophical deductions of the time it
    • to whether the concepts and ideas, which man forms and puts
    • data. The Nominalists regarded the general concepts which man
    • significance for the external reality but only helping man to
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  • Title: Astronomy Course: Lecture VII
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    • qualitative aspect, has led to a downright mania for
    • incompatible with the conditions of man's co-existence with
    • helps us realize that man's life of ideation — his
    • such as they are at the present stage in human
    • immediately after the decline of the Ice-Age the human life
    • whole character of man's cognitional life since the last
    • really happened.) We come to a human life of soul, not only
    • trace what has been going on in man's inner life, as we go
    • seasons had a far greater influence on man than after. Man,
    • movement in the Heavens, we have to take our start from man
    • man, the most sensitive of instruments, if I may call
    • him so. And to this end we need to know man; we must be able
    • human eye. (I cannot now repeat the elementary details which
    • you can find in any scientific text-book.) Look at the human
    • human eye, to the human being as a whole. Look for it, simply
    • and empirically, in the human being as a whole. Where do we
    • fertilization. The relation of the human being as a
    • whole — the female human body — to the
    • organic life of the human being as a whole had not yet taken
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  • Title: Astronomy Course: Lecture VIII
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    • aware how many queries, doubts and problems may be arising in
    • start not only from what man observes when he looks out into
    • the Universe with his senses; we must take man as a whole in
    • his connection with the Universe, and perhaps not only man,
    • the whole organization of man can be seen in relation to
    • with the inner evolution of man and of mankind. This too, I
    • connection of man's evolution with the evolution of the Earth
    • knowledge or of cognitional life which the man of present
    • been developing in human nature what in the man of today is
    • in the evolution of man's nature which preceded the last
    • then have been like for man? In the first place he must have
    • only possible because as human beings we have in a way
    • emancipated ourselves from the Universe. Before the last
    • Ice-Age we cannot have been thus emancipated. (I say
    • and in his inner conditions man must have been far more
    • man was given up to the outer world must have been somehow
    • periodicity, brought about by man's relation to the
    • periodicity of woman's organic functions of which we spoke
    • regards length of time. This inner functioning of the woman's
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  • Title: Astronomy Course: Lecture IX
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    • facts to another, manifesting something of a similar nature
    • bring in something which arises in regard to man if one
    • really studies this man, who is, after all, in some way an
    • image of the heavenly phenomena, — as the many
    • understanding of man himself. We must understand the picture
    • through man, we must first be clear about man. Now it is,
    • extraordinarily difficult, as a human being, to come near to
    • the human being with palpable ideas. Therefore, I should like
    • emphasizing the necessity of referring back to man's life of
    • with the arising of the picture in man, otherwise we shall
    • study quite familiar curves. (As I said, many of you already
    • in the other curves, describes a curve here, but then manages
    • The reality itself demands of us that in our ideas we go out
    • demands very far-reaching and extensive work. But when lines
    • who is studying the human organism, there is something which
    • head and the rest of the human organisation, for example
    • the human being — in all the organs of metabolism
    • instance, and in the rest of the human organism. It is a
    • thought to the correspondence between the human head and the
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  • Title: Astronomy Course: Lecture X
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    • between the processes of the human metabolic system and the
    • phenomena, the manifestations of which belong to this
    • within the human organism will appear, when truly recognised
    • Oken must be modified if it is truly to be applied to man.
    • of bone in the human organism (not the animal, but the human
    • corresponds in regard to the human skull to the entire outer
    • the human being: The outer universe, forming the outside of
    • must however be extended to the entire human organism. In one
    • all the human organs we must distinguish between two opposing
    • surrounds us human beings on the planet Earth.
    • If you now think of what envelops the human skull, you have
    • posture of the human organism, perpendicular to the surface
    • we might call: Earthly influence upon man, of such a
    • ideas and mental pictures, manifold and extensive as it is,
    • look for the genesis of human embryonic life by finding a
    • what takes place in man as a result of the radial
    • must learn to see the relationship which exists in man
    • the whole essence and content of the human metabolic system
    • in the human being what conditions his sensory nature and
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  • Title: Astronomy Course: Lecture XI
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    • phenomena. In human nature, once again, we have the very
    • we have seen, if we wish to relate Man to the Cosmos, we must
    • comes to man in a radial direction. Whereas we must assign
    • consciousness of our time departs from what the naive human
    • what the head-man ascertains, so to speak. We base it on the
    • aspect which emerges for man's powers of observation, aided
    • have recourse to all that is knowable by man, of man. We
    • emphasised how to this end the form of man must be seen in
    • must bring in the evolution of man and of mankind. In a word,
    • whatever can be known of man.
    • kind of qualitative mathematics, learned from the human form
    • man, both in morphology and evolution. First we will ask the
    • heavens. In the further course we shall be asking, what human
    • human observation the fact is that we are quite differently
    • it has been argued: Man, at a certain point on Earth, shares
    • account that in man's organized (if I may so express it)
    • radially, whilst in our head-man we are oriented spherically.
    • draw it into the human form and figure.
    • organisation of man such an open Lemniscate; we should be
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  • Title: Astronomy Course: Lecture XII
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    • have also been drawing attention to the form of man, and
    • however, it is the human form and figure we have
    • formation of man is in some way related to what finds
    • showed that wheresoever we may look in the human body, we
    • Radius and the Sphere. Thus in the human body we perceive
    • recognise these formative principles in the human organism,
    • human body. Take as a whole the structure of the pairs of
    • follow the human form and figure upward and downward from
    • dominates the middle part of man. Only, the formative forces
    • man, the closed loop grows minute and fades away, while those
    • forming and configuration of the human body. (By the word
    • purely and simply what is made manifest in the forming of
    • their loop occurs when what the Sun is for man — so to
    • the building forces of man. For Saturn, Jupiter and Mars,
    • Jupiter and Mars to that in man which is little influenced by
    • principles of man, by the Sun — or by what underlies
    • upon man.
    • the form that comes to manifestation in these movements, and
    • when, in a manner speaking, the sphere-forming process comes
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  • Title: Astronomy Course: Lecture XIII
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    • what held good for Aristarchus, held good for many people of
    • of mankind's spiritual outlook — though it is difficult
    • there in human thought, the Ptolemaic system supplants it,
    • popularly, for many things seem outwardly alike, whilst
    • Suppose a man
    • require so many cycles and epicycles.
    • propound their system, and is implicit in it. The human being
    • we go into it historically. Modern man naturally says: We
    • have quite another relation to Man than Mercury and Venus.
    • What corresponds to them in Man is different. Moreover they
    • human head, Venus and Mercury with the forming of what is
    • beneath the heart in man. Rather than speak of the head,
    • heart in man. The Ptolemaists did indeed relate to man, what
    • which I tried to show how very different was the way man met
    • understood in the modern world. Man of to-day says to
    • many childish theories.” And as to our enlightenment
    • and their simplicity the modern man's idea of it amounts to
    • But it took time, this eduction of mankind; it evidently had
    • left unconsidered, is that man's very seeing of the world,
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  • Title: Astronomy Course: Lecture XIV
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    • co-ordinated with what is formed in the living human body,
    • to the result: The human living body, also the animal and
    • tracing the Lemniscate in various directions though the human
    • in the way we form our human thoughts.
    • time the whole human being still lived in his perceiving, as
    • I said yesterday. And inasmuch as man was thus alive and
    • aware, perceiving with all his human being, the idea he then
    • A man who
    • whole human being, and in so doing the following was his
    • you think of an analogy, — that of the human or animal
    • see. This, then, is what happened to man after the time when
    • the Moon was lost. Today man has the mere picture before him,
    • the illuminated orb out yonder. Man of the Fifth
    • man than to indulge in so many fantastic and unfounded
    • forces should help form both man and beast. That forces
    • manifestation of cosmic space, which in reality is ever
    • in substance — substances manifold, inter-related. Then
    • manifoldly filled and differentiated in itself — in
    • on which at one place it manifests in a phenomenon of light.
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  • Title: Astronomy Course: Lecture XV
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    • studying the universal phenomena in their relation to man. We
    • have done so in manifold directions. Again and again we have
    • forming of man and what appears in the celestial phenomena.
    • man in diverse ways of course, accordingly. This we have
    • Sun and Moon and Earth, finding expression in some way in man
    • — in man's very structure. We would fain grasp how the
    • comprehend the form of man himself. We are then let to this:-
    • of the human being of which we have also spoken in these
    • lectures. The human head-organization, we may truly say,
    • human system related to each other, according to this
    • the human system are related to each other. On the face of
    • with in the human head, it will be difficult to recognise in
    • go into the morphology of man deeply enough, we can find our
    • into skull-bone and you will say: The outermost ends of human
    • opposite poles in man's organization. But we must not think
    • human body is.
    • middle member of man's organization. This will be all that
    • morphological understanding of the entire human organism. Of
    • in the head-nature of man m ay be connected with it by the
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  • Title: Astronomy Course: Lecture XVI
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    • answer are not yet achieved. I know that many people (present
    • diverse are the forms of curves that arise in man himself
    • have to pass from what we thus discover in our own human
    • real connection of what goes on in man himself and what goes
    • forming and shaping forces of the human body we have two
    • to outer movements: How, with our human cognition do we
    • question now is whether the method which includes man in the
    • time study the form and formation of the human body and look
    • that the connection is there. Man is today very largely
    • expression in his immediate experience, man has emancipated
    • forming and development of man does indeed take place in
    • human organization during the embryonal life it then
    • consider the human alternation of waking and sleeping. Even
    • the civilized man of today still has to let this alternation
    • and night. Yet as you know very well, man of today does lift
    • interpenetrate the subjective conditions of man, we must go
    • life of man some indication of what are absolute movements in
    • fields. Namely, however easily man may emancipate himself
    • as regards time, he cannot with impunity emancipate himself
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  • Title: Astronomy Course: Lecture XVII
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    • tracing the bony system or the nervous system in man. Even
    • of our Earth in changes that go on in man himself. We human
    • out that in the processes of human metabolism we have an
    • inner criterion of man's deliberate movement, wherein he may
    • That which takes place between the head and the rest of man
    • in a vertical direction when man is upright, takes place in a
    • spine — when man is sleeping. Comparing human
    • direction we human beings have in waking life. We must be
    • two. Many are the compelling reasons for us to do this: to
    • give to man's vertical direction the opposite sign to that of
    • cancelled-out in man: It must, as it were, be negatived. The
    • very thing the plant consolidates into itself, man must get
    • have to seek an understanding of the human form, — its
    • vertical direction. We must imagine that while man no doubt
    • plant-forming process, opposite to the man-forming process.
    • imagine this super-physical man-plant growing in from cosmic
    • many lectures. I do however still want to give you something
    • same process I explained for the relation of the human
    • coordination of Man and the Cosmos is the more thoroughly
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  • Title: Astronomy Course: Lecture XVIII
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    • there are many phenomena the characteristic of which is that
    • Universe. It manifests as so much ponderable matter in the
    • take the connection of what I have been saying with man
    • himself. You will admit: without any doubt the human physical
    • as waking man — upright in his physical body —
    • that man is related to earthly matter, we may compare man's
    • with the very opposite direction in the human being, while
    • human being moves in a manner speaking, from above downward
    • reverse direction in the human being as growing, in effect,
    • proceeding from the Sun, works also in the human being.
    • human being — the human body in this instance —
    • that is working in the human being from above downward may
    • resolve itself in very many ways. For if we have a force,
    • Imagine a surface here pressing against the human being,
    • end Earth into the midst of which the human being is placed,
    • is felt by us in every sense-perception. In like manner,
    • everything about the human being can be traced in such a way
    • forces work into the human being upon every hand.
    • the human being and that is always haloing fast to isolated
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  • Title: Social Basis For Primary and Secondary Education: Lecture I
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    • Content: The unconscious crossing of the threshold by humanity /
    • East and West / The years around 1859 as a hub of human evolution /
    • The interest of spiritual beings in the Development of man. Physiological
    • as outline in my book The Threefold Commonwealth has many deep
    • contributing factors — indeed very many, if we take into
    • have had to remark how this man has followed up a really great book on
    • just to a few instances from which you may be able to see how this man,
    • disturbed through disease. We call the most terrible disease of the human
    • same disease in the human community at large when the people's motto:
    • let you see how a man, who from this point of view has the courage to
    • think. If today many people deceive themselves about our having during
    • the society just mentioned there is a man with a more spiritual bent, by
    • taxing man's understanding and fighting in a pronounced way against
    • today, but true thinking. After the gentleman in question has declared
    • knowledge concerning the life of the soul, of mankind and of the cosmos
    • out of the secret wisdom of the East to an age seeking in like manner
    • Now today there are many
    • education, school education, and of professional training for human
    • I include everything that can be given to the human being when he has
    • the nature of man are clear that school education should never be a
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  • Title: Social Basis For Primary and Secondary Education: Lecture II
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    • Content: The unconscious crossing of the threshold by humanity /
    • East and West / The years around 1859 as a hub of human evolution /
    • The interest of spiritual beings in the Development of man. Physiological
    • link up with what I was saying here last Sunday in the manner usually
    • want to emerge from utter confusion and chaos, many things will have to
    • logical development. True, the manner in which I shall speak to you today
    • educationalist today talks of many things which have to do with method,
    • look upon man as purely a being of nature, has — to speak truly
    • — cut off all knowledge of the real man. We have spoken quite
    • recently of the tremendous importance of this knowledge of man's being
    • real nature of the living human being, not in the formal way in which he
    • foreign man's real being is to the modern educational movement. When a
    • of any real knowledge of man has produced that dreary, barren effort that
    • memory, the understanding, of a human being, in order to register whether
    • purely mechanical manner, by giving part of a sentence and demanding its
    • abilities of a growing human being. This is a symptom of how the direct
    • knowledge of man by studying the human being himself, particularly the
    • growing human being, until we get rid of the unhappy gulf in this sphere
    • between man and man, we shall never be able to understand how to lay the
    • establishments of this desire to experiment on the human being in order
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  • Title: Social Basis For Primary and Secondary Education: Lecture III
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    • Content: The unconscious crossing of the threshold by humanity /
    • East and West / The years around 1859 as a hub of human evolution /
    • The interest of spiritual beings in the Development of man. Physiological
    • the ordering of human society. In course of time people have become
    • satisfied in many respects with what I would call superficial
    • they lead to a certain thing being considered right by one man and wrong
    • complacently as human heads with superficial opinions. These are a
    • In diverse ways there has been an increase in what has existed for many
    • lecture. Just look at what is experienced today by human beings, by small
    • needs and the impulses of the developing human being; and with the
    • geography. You cannot do anything more destructive to the human heart and
    • human being shall concentrate on one subject as long as it is necessary
    • knowledge of man that is genuinely psychological, from the educational
    • individual branch of human culture. Let us say therefore: We have to
    • consider how much arithmetic is to be given a human being at any definite
    • developing human being; the only consideration is the convenience of the
    • interfered with. This is something many people do not yet grasp, and lack
    • of the basic conditions of all life that can bring maturity to the human
    • nineteenth century. Ultimately all those within the German life of spirit
    • when the grammar school, which today in accordance with modern demands is
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  • Title: Introductory Words to the First of Four Educational Lectures
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    • published in German as,
    • give a kind of supplement to many of the things which I brought
    • there are so many things which must be done during these days
    • later, but, as I have said, there are so many things which must
    • necessary to guard many things as a sacred, private possession
    • mankind. When a thing of this kind is said, the question at
    • once arises; Why is it then that humanity has reached the
    • widespread misery in which it is today? Humanity has entered
    • thinking and feeling peculiar to the western man. It is true to
    • composed for future botanists rather than for human beings in
    • future zoologists, not for human beings in general.
    • do as a private man, but not as a teacher), then there comes
    • task to develop this pedagogy. For many things can be common to
    • humanity and many things must be common to humanity if an
    • things which have been looked upon in Germany during the last
    • which have been considered such a great advance, Germany has
    • western man. But we must know how to keep this among those who
    • proceeding from the west, is indispensable in many branches of
    • is important for many people that they should know this, but it
    • the death of a man that this knowledge becomes such a reality
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  • Title: Lecture: Philosophy and Anthroposophy
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    • published in German as,
    • origin demands the pursuance of the path which eventually leads to
    • The human soul, under
    • form of distress, or it may rob a man of the power of rightly disposing
    • in respect of the human self — that is, self-knowledge — is one
    • the human being, can prove helpful. But this thorough knowledge requires
    • that we should really feel the resistance of the two obstacles which human
    • knowledge of the human being. They consist of two illusions, towering as
    • appear in a natural way upon the path of human life. But they must be
    • acquire a knowledge of humanity depends upon our developing the strength to
    • of our own human reality produces quite a definite experience. The latter
    • comprehension of our own human self. Man as a natural product consists of a
    • comprehend man in the light of the operative forces observed in the realm
    • of development according to natural law of the miraculous human
    • “Boundaries of Natural Science,” that human knowledge would
    • human life, into which we must inquire. Knowledge of true reality does not
    • knowledge of the human being. Not to have reached this standpoint and still
    • knowledge of the human being. Many a thinker has felt the thrust on this
    • true and genuine Man (anthropos) is held to be concealed behind the
    • man” revealed by Natural Science and the inner life of
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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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    • Meditatively Acquired Knowledge of Man
    • published in German as,
    • supplement to many of the things which I brought before you last year in
    • according to what I have just learned there are so many things to be done
    • 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
    • in which it is today? Mankind has come into such misery because it has for
    • manner of thinking and feeling peculiar to western man. We can say that if
    • spirit of an educational philosophy such as appeared through a man like
    • into the experiments of the naturalist, into the research of the man of
    • than for human beings in general. Similarly, textbooks for zoology are so
    • conceived that they serve the future zoologist but not human beings in
    • or zoologist because of what he learns in elementary school. A man should
    • mankind to do as a community, and this must be so, if there is to be
    • have been looked upon with such pride over the last 40 years in Germany, on
    • which the claim to major advances in Germany has been based, Germany is
    • — neither an Oriental, nor a man from the West. Yet we
    • abstractions, really nothing but abstract chaff, and the man fails to
    • the evolving human being. And we have compiled sufficient material in our
    • impossible for the teacher to use one of those instructors' manuals in
    • Maximum number of matches per file exceeded.
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • Meditatively Acquired Knowledge of Man
    • published in German as,
    • and instruction we are not able to sense inwardly the whole human being.
    • For during the period of a child's development this whole man needs to be
    • considered far more than later on. We know this whole man embraces the ego,
    • of our human nature are of course not subject to uniform development but
    • alteration in the human being which is announced by the change of voice
    • organism is fundamentally the same as in the man's change of voice, but it
    • the man, but spread more over the entire organism. You know that between
    • emancipates itself from the body, is active no longer in the body but for
    • the child turns out to be a sculptor, a draughtsman or an architect (but a
    • proper architect, one who works with forms), the reason is that such a man
    • from the world outside of man, from the observation of nature and its
    • is true as well of the human body, but it lives no longer in human speech
    • human being is basically up to the seventh year permeated more by the
    • female has another outer manifestation in the difference of vocal pitch.
    • The voice levels of a man and woman coincide only in part; the voice of the
    • woman reaches higher, that of a man descends deeper into the bass. This
    • the other is a different one. But through the whole period of human life up
    • this we see that human speech too, but above all the musical element
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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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    • Meditatively Acquired Knowledge of Man
    • published in German as,
    • KNOWLEDGE OF MAN AS THE FOUNT OF EDUCATIONAL ART.
    • essential, in life, that man's connections with his environment are
    • by man. This shows you that the essential thing is that certain things
    • value for life by being worked on further by man himself.
    • terms of education, as choosing to eat food already partly digested by man.
    • But if you undertake a study of the being of man, and learn to understand
    • the human being in this way, what you are then receiving corresponds to
    • of this knowledge of man there will arise in us, in a very individual form,
    • know that nowadays external science sees a difference between man's
    • that all understanding is conveyed by man's rhythmic system, not by his
    • the brain receive their stimulus in man's rhythmic system, and it is these
    • The belief is that understanding has something to do with man's nervous
    • intimately connected with man's feeling. And whoever looks at himself very
    • nice rosy cheeks, or how different with regard to memory the various human
    • let the child listen too much. He will manage to perceive, and he will also
    • areas in the human
    • is again the rhythmic system. That is what is so impressive about the human
    • man more in the style in which Goethe describes the theory of colour, we
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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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    • Meditatively Acquired Knowledge of Man
    • published in German as,
    • SPIRITUAL NATURE OF THE DEVELOPING HUMAN BEING.
    • look at man's constitution and then apply the knowledge thus gained to the
    • growing human being, to the child, the following (picture) emerges: out of
    • astrality, the ego being of man; and turning our attention to the first
    • body, organised the body, emancipates itself from the body with the change
    • way it was done in earlier days when the whole subject was brought to man's
    • change of teeth man's etheric body is being born; the physical body is born
    • is the emancipation of intelligence from the physical body. It is only a
    • the astral body is emancipated from the connection which it had up to this
    • progressive anchoring of the ego in the entire human organism. From the
    • before then, when the human being is still an imitator, the ego anchors
    • takes place is a continuous penetration of the human organism by the ego,
    • into the human organism as I have just described it; this process of the
    • ego's incorporation in the human organism should be guided through an
    • be kept too much outside. If it settles down too firmly in the human
    • organism, if the ego unites with them too intensively, man becomes too much
    • known to you, which manifest fully only in later years, reveal themselves
    • bodily organisation. And if there is such a man born with the earlobe of a
    • Maximum number of matches per file exceeded.
  • Title: Community Building
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    • Anthroposophical work. I have had to explain many times during
    • of a comprehensive movement which desires to manifest itself
    • humanity — the moral and religious, the scientific, and
    • almost ten years have many friends, giving me their assistance,
    • community of human beings imbued with the Anthroposophical
    • by a great number of human beings, that the Anthroposophical
    • underlying causes — by many of our friends. There reached
    • manifested. Must we lightly forget the depths because of
    • the depths of the human heart and soul.
    • Anthroposophy, however, many things must be viewed otherwise
    • standing on this foundation, so ardently craved by many
    • community building should become especially manifest in our
    • elemental and profound feeling in many human souls; the ideal
    • of a quite definite relation of man to man with an impulse
    • religious renewal that can lay hold upon many human souls in
    • and of the pastorate, which binds one human being to
    • which is brought to bear upon human beings in this way does not
    • which is rational and intelledn.il as a single human
    • education in my individual human development, I can achieve
    • withdraw from the world, even from the world of human beings,
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  • Title: Community Building
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    • what was to be indicated in these two lectures was the manner
    • yesterday in that manner in regard to the community-building
    • like in connection with this to say something about the manner
    • in which it is manifest that the Anthroposophical conception of
    • many societies in the world which base their existence upon an
    • and genuine human brotherliness is striven for among the
    • human strife reaches its rankest growth in these brotherhood
    • the three stages of human experience as regards the phenomenon
    • of human consciousness. We find the human being who is in a
    • external nature, including that of the other human being. There
    • experiences as an isolated human being in dreams from that
    • reality in a manner appropriate for him and for his fellow men.
    • consciousness. Of course, there are many other ways of entering
    • right relation of the human being to the higher worlds. The
    • desire to hear such things as that a human being possesses not
    • necessary to educate oneself for such societies in a manner
    • acquainted with Anthroposophy as a theory but demands in a
    • that which demands that one shall think in the manner of the
    • spiritual-scientist goes his own way in a positive manner and
    • progress of human evolution. I can say, therefore, that this
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • by every individual human being today. I have made it
    • be aware of how human evolution progresses all over the
    • globe. The whole course of human evolution can only be
    • evolution as a whole and also in human lives.
    • a number of different approaches to show that as human
    • powers that have different goals for mankind than the
    • powers who desire to guide humankind in the normal course
    • comes to physical manifestation. Some of those powers we
    • would call luciferic, others ahrimanic. I have spoken of
    • ahrimanic powers intervene directly in human lives.
    • know, a new era in human evolution started during the
    • many ways in which life is different in the present age,
    • the 15th century. Humankind has to undergo a major
    • Part of it is this training of the intellect. Human
    • beings had to find out, as it were, how human life can be
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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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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • evolution of the human race in the light of spiritual
    • present-day tenor of the human mind and spirit and how we
    • shall have to work for the further progress of humankind
    • that the human race in its present state of civilization
    • has by and large descended from the human race that
    • element into a higher aspect of their human nature, with
    • ways to higher things, using the human soul and spirit to
    • part of the whole cosmic organism. The human body
    • approached in the history of humankind that was to bring
    • present situation absolutely demands that there shall be
    • times the human bodies of Europeans were very much the
    • Physical evolution of European humanity until the 15th
    • religious communities. For many centuries the tradition
    • which came as though of its own accord as human beings
    • spoken about these things quite often and in many
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  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human beings, and therefore into real life. They are the
    • only ideas to fire the human will and human actions.
    • have given way to quite large human communities. We need
    • not go far back in human evolution to find that social
    • go back to earlier stages of human development to see
    • this, however, lies something that unites human beings in
    • human evolution and do not fit in with the way of
    • office, at least in many empires, was very different in
    • the human being should be changed or transformed to
    • the human community. The external natural background
    • human individual thanks to the preparation and training
    • of human awareness in earliest Egyptian and Chaldean
    • among human beings. The earliest inhabitants of what was
    • on earth in human form. In this respect the earliest
    • social awareness of human beings was entirely realistic.
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  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • humankind is basically failing to pay attention to the
    • have to admit to ourselves that many things are coming up
    • from the profound depths of human nature and coming to
    • going on at present. On the other hand many of our fellow
    • have no idea of human evolution, who know nothing of the
    • heading of Jesuitism. Many people talk about Jesuitism
    • are in many, many instances continuing in a way that was
    • hold more or less socialist views, and there are many of
    • fail to recognise of course that there are many people
    • needs humanity's firm and decided interest. Many people
    • certainly not for the benefit of humankind. Everything
    • reason for this The cleverness of the human animal, the
    • cleverness of human animal nature, is coming to the fore
    • in human evolution through Leninism. Everything arising
    • from human instincts, human selfishness, comes to
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  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • by a great many people, namely that the heart is a kind
    • of pump in the human organism that pumps the blood
    • through the organism. This idea of the human heart being
    • managed to get a real understanding of the physical
    • processes relating to the heart in the human organism.
    • misunderstood. This is just one of many examples.
    • sense organ incorporated within the human organism to
    • give human individuals a kind of subconscious perception
    • the nature of the human heart. Of course, if doctors had
    • the wrong idea about the nature of the human heart that
    • quite a difference in human life if doctors have the
    • humankind is absolutely full of wrong ideas, completely
    • for People today. When the human organism is investigated
    • human being: The whole of the head organization as We
    • different from the rest of the human organism.
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • deed accomplished by the human soul. We must come to
    • evolution of the earth and of humankind.
    • directions in the life of the human soul. One of these is
    • play a role today in the progress of human evolution. The
    • real progress of human evolution the way they are
    • descriptions given of the human etheric and astral bodies
    • progress of humankind we must develop a particular basic
    • feeling, the very feeling that many people of the present
    • phenomenon, as a form of manifestation. Matter is not
    • the human kingdom, we must not look for anything material
    • constitution of the human individual. We must become
    • views. Spiritual science always demands that we are alive
    • Mysticism is the refuge of many people who are
    • is to be found within the human skin, and not in the
    • human being. That is the small flame metabolism ignites
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  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • our human environment. This can be clearly understood on
    • the basis of many different things that can be learned
    • way human beings relate to this world. Physical matter is
    • skin of the human beings living on earth. Everything else
    • life of human beings and for him that would be the
    • mystical element within us it is not what many mystics
    • phenomena therefore is inside the human skin. The
    • age to another take place inside the human skin.
    • vanished, disappeared. Human bodies hold the germ for a
    • this now. These things present themselves to human minds
    • centuries for the sake of human freedom.
    • to human minds in a totally different way from the way we
    • rightful place in the human sphere is genius, becomes
    • something that can be summed up in a manifesto, as a
    • for parties always base themselves on manifestos, systems
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • supposed distinction made by so many people between
    • to teach humankind the difference between knowledge of
    • something that is infinite, permanent, supersensible. You
    • has to look far back into human evolution, however, if it
    • is to help us understand why in the present age humankind
    • a long way in human evolution we come to a time when
    • divine worlds. Human beings knew that they were connected
    • logical demonstration. All they knew was that as human
    • earliest stages of human evolution, and it had to do with
    • perception of the divine origin of human beings. Knowing
    • origin of man. They were aware that humankind had
    • humankind was taken as a matter of course when this
    • times of human evolution.
    • feet.’ Those early human beings certainty. felt
    • the idea that the human body is a temple. In early times
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  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human beings and then make the transition to certain
    • sleeping and waking that human beings experience within a
    • twenty-four hour period and have done so from many
    • that there are three main aspects to a human being. One
    • human being into sections according to the space
    • the human being. Everything said in this respect applies
    • to the whole human being. We base our characterization on
    • brain organism when a human being changes from the waking
    • outside world you perceive with the senses. Human beings
    • be said, however, that whereas human beings have full
    • images have their own order. Human beings are passive
    • all doubt — that the human brain, which in a way is
    • changes the human brain had undergone. If you take an
    • we are constituted as human beings today we are not in a
    • There was, however, a time in the history of humankind
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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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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • human evolution which we must know about if we want to arrive at a proper
    • ourselves, and work for the real progress of humankind. Unfortunately far
    • in human evolution have undergone in very recent times, compared to times
    • civilized humanity differs from earlier times. Let me point out
    • and still are, acting in accord with the demands of earlier times and
    • one was a conflict between human beings; human beings were fighting each
    • human beings. We have seen a tremendous development of technology in
    • whole situation, where the destiny fabric of human beings is concerned.
    • human technology which had evolved in most recent times had reached a
    • significant stage. Although people had no real awareness of this, human
    • 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
    • in Germany. These were energies controlled by humans, but in fact derived
    • from coal-mining. They did not arise from something that human beings let
    • immediately preceding the outbreak of war, Germany was producing '79
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • Polarities in the Evolution of Mankind
    • Steiner unfolds here the spiritual background to many social
    • and how these forces are trying to wrest human destiny from
    • the active participation of human beings. He presents with profound
    • poignancy how Christ is pouring a new spirit into human evolution.
    • that there are four major aspects to the human being and
    • that human beings may be characterized as possessing a
    • understand human beings if we add other aspects to these
    • the spirit-man. We know, however, that these three
    • aspects of human nature are such that we cannot consider
    • human beings.
    • spirit-self, a life-spirit and a spirit-man. We know from
    • that those different aspects of the human being are
    • consider the whole evolution of the human being you will
    • find that human nature as we know it today relates
    • and spirit-man do not in fact have their basis in the
    • earthly realm. As human beings we have the potential to
    • evolve into spirit-man, life-spirit and spirit-self, and
    • guide. As human beings we are part of this earth and our
    • and its forces in developing our essential human nature,
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