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• Title: Nature/Ideals: Die Natur
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• Title: Lecture: The End of the Dark Age
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  • Single Copies: 35 cents.
  • unfolded its intellectual life in the course of many centuries.
  • to the Ahrimanic powers. During the past centuries, when the
  • the case during the past three or four centuries. But this has
  • changed since the beginning of the 20th century. The
  • 19th century as the end of the “Dark Age,”
  • 20th century, our deepest concern should no longer be
• Title: Tension Between East and West: Lecture 1: Natural Science
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  • for centuries — since the fifteenth or sixteenth century,
  • face of the scientific attitude of recent times, this has
  • illumination from the ancient Orient, the magnificent song
  • certain readily comprehended concepts at the centre of our
  • meditation, by concentrating on certain subjects of
  • centre of our consciousness, with a great effort of will,
  • out all other consciousness, and concentrate only on this one
  • incentive to seek a kind of thinking no longer founded on
  • ten years ago, since life has only recently imposed them on us.
  • way by meditation and concentration take on a quite special
• Title: Tension Between East and West: Lecture 2: Psychology
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  • nature of both views has been perceived by recent
  • recent years, however, psychology has, understandably and
  • some eccentric or other, but by that rigorous thinker Franz
  • Brentano, who made psychology his central concern in life and
  • so-called normal consciousness is eccentric or
  • concentrated all our attention and inner strength of soul, so
• Title: Tension Between East and West: Lecture 3: East and West in History
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  • a scientific discipline, this study is of fairly recent origin,
  • Historians have produced magnificent things. In developing from
  • the eighteenth century, however, history, falling as it did
  • eccentrics, it is best for us to start from concepts and
  • element of more recent origin, if we work our way up to a
  • This philosopher of the second half of the nineteenth century
  • of expression of these philosophers of Western and Central
  • fathers; and in those early centuries of Christianity there
  • central region between East and West. We see it, for example,
  • representative Central European, we find art and science
  • within the history of recent times. Goethe made himself at home
  • inspired the best minds in Central Europe. Schröer's
  • together has been finely expressed by another Central European,
• Title: Tension Between East and West: Lecture 4: Spiritual Geography
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  • Looking at the East, Western man — the man of recent
  • incentive not merely to accept them, but to apply them to the
  • significance it has assumed in recent civilization, just as
  • that it has had in recent civilization. We can thus see that in
  • wide circles of humanity for centuries. Encompassing
  • this mood, this “ideology.” It is recent and
  • something that has only been attained in the West and in recent
  • features of life and of human attitudes. As a Central European
  • here in Central Europe, I would rather not give my own opinion
  • Central Europe in relation to a certain aspect of spiritual
  • beginning of the sixties of the last century, of Buckle's
  • was produced in Central Europe at the same time as Buckle wrote
  • it, and the Central European looks at what inhabits the realm
  • Centre, where man is presented as he thinks and feels, the two
  • Central and Western men, we come to understand that, although
• Title: Tension Between East and West: Lecture 5: Cosmic Memory
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  • pantheism perhaps or a conception of life reminiscent of
  • or four centuries in scientific conscientiousness and a sure
  • saw them half a century ago), did not exist, what would be
  • accounts of ancient and recent times — from which those
  • most part — some ninety per cent, in fact — he is a
  • All the magnificent results that ordinary science has achieved
  • militates against such a reconciliation. For in recent
  • centuries we have grown accustomed to count truths as exact
• Title: Tension Between East and West: Lecture 6: Individual and Society
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  • of very recent times alone. And when we try to discover why it
  • of three or four centuries, there has emerged from within the
  • to speak, of very recent times, is also suited, as it stands,
  • on the social needs of recent times. These needs, as they are
  • Central Europe, in Germany, where a particular social
  • rôle of capital in Central Europe and then in England, we
  • nor the child of primary school age, nor even the adolescent
  • have educated ourselves, in these three or four centuries, to
  • four centuries. Not only through spiritual profundity, but
  • socially active in recent times was Rosa Luxemburg. In personal
  • in the trees like an ape in an extremely indecent fashion,
  • four centuries intellectualism has come of age, so much
  • magnificent as it is — within natural processes. And here
  • productive aspect emerging in the last three or four centuries
  • most recent discoveries, we can follow how, in anyone who
  • point of all these social ideas? Here in Central Europe the
  • very recent times, this is beginning to be understood even
  • these ideals incandescent; something that impels our will to
• Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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  • centre of gravity has shifted from the Baltic and Atlantic to the
  • course of centuries and have changed so significantly as
  • nineteenth century onwards) must also be followed by a profound
  • about Central Europe and in particular about Germany,
  • Central Europe, what they say — and write in their books
  • initiative. But when we look across at Central Europe — I
  • determine, from the centre of national life, the nature of
  • centralized and more or less autocratic system. If we were then
  • with the externals of life. In Central Europe, as the
  • recent times. For millions upon millions of people, the name of
  • Marx was educated in Central Europe, in Germany, where he
  • development of recent times. What he studied were concrete
  • social organization such as only a Central European temperament
  • West, but in Central Europe. And we may say: the concrete
  • thought even in Central Europe differs from that in Western
  • Central European and with what is just beginning to appear in
  • zenith, the tribes in Western and Central Europe were still in
  • certainly something here faintly reminiscent, I would say, of
  • characteristic of the civilization of Central Europe.
  • judge magnificently symbolizes the transition from a purely
  • Maximum number of matches per file exceeded.
• Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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  • century, makes this surprising statement: “When we survey
  • century, at the end of which it was made. Nothing that has
  • sense of self, a sense of personality that is still quiescent
  • that the hordes which, mainly from Northern and Central Europe,
  • them, as the central feature of their being, this sense of
  • that, as early as the eleventh century, a kind of Socialism
  • seen as the central social problem, was also found in earlier
  • disappeared into thin air during the butchery of the recent
  • — we need only go back to the thirteenth century —
  • the centre of something that pervades man's soul and brings
  • the centre of the world's development, also reach an
• Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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  • throughout the nineteenth century. And as the social
  • sixteenth century onwards, there have increasingly come into
  • and can simply concentrate his attention on his own humanity.
  • recognized as such; but just as the educated man of more recent
  • would take centuries. Nothing is more of an obstacle to
  • can hope for this. This hope is native to us in Central Europe
  • where, throughout the nineteenth century, the best minds sought
  • enormous amount of good was achieved in Central Europe, as a
  • always been drawn, in England, to the way in which, in Central
  • down to its speech-centres, on the company a man keeps, the
  • thus brought to bear on man's true centre in turn affects the
  • was in Central Europe that the finest minds sought for
  • of the temperament, the volitional side of children. Central
  • European educators in the nineteenth century tried to discover
  • world to look more closely at Central Europe, which has gone
  • century — Hegel, Fichte, Schelling — who have gone
  • is why Central Europe itself forsook the paths it had been
  • genuinely vital. A rapprochement with Central Europe can bring
  • There existed in Central Europe a spirit which proclaimed that
• Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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  • conditions thrown up in the course of man's recent
  • the central argument was taken to be my main point. In order to
  • going on in Europe in recent years, beneath the surface of
  • yesterday — the will, which is the true centre of man's
  • the obstacles which, in recent times, with their
  • affected the unconscious depths of men's souls in recent
  • arisen in the recent development of civilized man, alongside
  • stronger and stronger as the nineteenth century wore on. It
  • at every moment. Forces of ascent, growth and maturation are
  • perceiving, side by side with the forces of ascent,
  • become increasingly apparent in recent decades. It is the
  • of the nineteenth century, of what we may call the search
  • nineteenth century.
  • the nineteenth century in Europe the historical school
  • century, at the height of intellectualism, a battle over the
  • nineteenth century, the essence of the state became, for
  • has developed in recent times, and which I need not describe,
  • individual. In the nineteenth century, when intellectualism
  • programmes. We have seen recently how, with the best and
  • also perceive clearly that in recent years there has developed
  • Maximum number of matches per file exceeded.
• Title: Regarding Higher Worlds
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  • namely the centre of the earth. It is as if the earth is being
  • plant soul and plant-Ego mingle, their actual centres so
  • intermingled, that they unite in the centre of the earth. Now
• Title: What is Self-knowledge?
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  • self-knowledge the ascent becomes just as dangerous as it
  • self-centred brooding. Right here we must shift our examination
  • descent and inheritance, we will not get any further. Here only
  • central sun, and all other consequences capitulate by
• Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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  • centre of the sensible horizon, now really becomes the world, and we
  • look towards a single centre and there behold oneself. It is as if
  • within it — then, at the moment of concentration [outside the
  • difference may be expressed as follows: Thou canst concentrate upon
  • thou canst so concentrate on thyself that an inner star-world comes
  • spiritual expression in all the Beings concentrated in the life of
• Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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  • inner life into something spiritual. In recent public lectures I
• Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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  • In recent lectures I told you
  • half of the nineteenth century, a statement made by Oetinger, who
  • century we need only take Lotze, who tried to produce in his
• Title: Inner Nature of Man: Lecture 5: Between Death and the 'Cosmic Midnight Hour'
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  • the centre, on the earth, together with all that the earth reveals to
  • anything about any other being except our own. That is the central
• Title: Macrocosm/Microcosm: Lecture 1: The World Behind the Tapestry of Sense-perceptions. Ecstasy and Mystical Experience.
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  • presented to him by colours and light, sounds, scents and so forth. A
  • so that for a time he is not aware of the colours, sounds, scents, and
  • from the world of the senses and concentrates it upon his own inner
  • the world, depends upon the fact that in our Ego we have a firm centre
  • desires he has recently experienced. That is the first experience. The
  • evanescent, as it were, having been poured into the Macrocosm, and in
• Title: Macrocosm/Microcosm: Lecture 2: Sleeping and Waking Life in Relation to the Planets
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  • We are taught as children that the Sun is at the centre of the solar
  • at the centre. The teacher will point out that this represents, on a
  • at the centre. I will leave out details. At a certain time of the year
  • with the Sun at the centre of the loops-it is the same line as the one
  • Taking the moment of going to sleep and that of waking as the centre,
• Title: Macrocosm/Microcosm: Lecture 3: The Inner Path Followed by the Mystic. Experience of the Cycle of the Year.
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  • The mystic prepares himself by concentrating on the following
  • descent into his own inner being, he was taught to live with the cycle
  • As a result of the progress of his intellectual life during recent
  • centuries, present-day man has become incapable of undergoing the
  • itself as the centre of living spiritual streams flowing to and fro
  • the central experience connected with the mood of Christmas. [* See
• Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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  • ordinary life this descent occurs every day and that at the moment of
  • But Spiritual Science foresees that if in the coming centuries there
  • descent into our inner being; we ourselves must work at our own
• Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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  • to a deeper descent into the inner being without troubling about any
  • in ancient times. The path of descent into the inner self was followed
  • himself in his conscious descent to the power known as that of Venus.
  • before birth, a portion which comprises centuries; for centuries have
  • concentrated as it were in the present etheric body and were given
  • their stamp through the foregoing centuries, have always been called
  • The descent into his inner being would have been fraught with great
  • danger on this descent into a man's inner being is that his Ego may
  • the ordinary conventions of life, are good and decent characters, but
• Title: Macrocosm/Microcosm: Lecture 6: Experiences of Initiation in the Northern Mysteries
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  • and Winter, and to concentrate their whole life of feeling on the
  • had poured into him — a conscious ascent into the Macrocosm.
  • The process of going to sleep is in very truth an ascent into the
  • ascent into the Macrocosm.
  • This ascent into the Macrocosm can of course proceed to still higher
  • worlds. The higher the ascent, the more difficult this becomes. If we
• Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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  • The ascent into the Macrocosm leads the candidate for Initiation first
  • them. It is accordingly very important before attempting an ascent
  • sixth century BC. Anyone who is versed in this subject must learn to
  • and only then, in his incarnation in the sixth century BC., did he
  • forces for the ascent must be derived from even higher spheres.
• Title: Macrocosm/Microcosm: Lecture 8: Mirror-images of the Macrocosm in Man. Rosicrucian Symbols.
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  • be an example of a simple one. — If we concentrate on a plant
  • exclude the pictures from his consciousness and to concentrate only
  • concentrating upon the activity we ourselves have exercised in
• Title: Macrocosm/Microcosm: Lecture 9: Organs of Spiritual Perception. Contemplation of the Ego from Twelve Vantage-points. The Thinking of the Heart.
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  • ascent through these three stages would be as indicated yesterday.
  • ascent into the higher worlds, for in the ordinary life of today man
• Title: Macrocosm/Microcosm: Lecture 10: Transformation of Soul-forces and Stages in the Evolution of Physical Organs. Reading in the Akasha Chronicle.
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  • looking through the door into the adjacent area. He looks at something
• Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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  • exist at all, man needs the Sun that is stored up and concentrated in
  • of the Earth. Man is an individuality centred in the Ego and it is
  • Microcosm, we grow into an organism of which the heart is the centre;
• Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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  • Lecture IV: Recent Results of Occult Investigation Into Life
  • Recent Results of Occult Investigation Into Life
  • am deeply grateful that recently I had the opportunity to concern
  • I would like to relate a particular instance. In the twelfth century
  • love made a strong impression on me during my recent investigations
  • particular passage became fully clear only during recent occult
  • course of centuries will not fade because of the spreading of our
  • is the knowledge that the Mystery of Golgotha stands in the center of
  • century at a Mystery Center in Europe on the Black Sea, Buddha lived
  • musicians of more recent times, in a Beethoven, a Wagner and
• Title: Life Between ... VIII: Between Death and a New Birth
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  • can only come from one who has recently gone through the gate of
  • the central point of the plant world and rays forth its light in all
• Title: Lecture: Michaelmas-Soul: Lecture I
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  • civilization in the last three or four centuries. It is true that
  • case, even as late as the 18th Century. People of today have no
  • That was not the view in comparatively recent times: it was really the
  • Even as late as the 18th Century, when those who had not been infected
  • the most enlightened spirits even as late as the 18th Century. I shall
  • is that sprouts in the innocent green of the plants and what is even
  • men even in the 18th Century. They still felt vividly the difference
  • Century, experienced nature and man and described them to their
  • men in the 18th Century — outer nature in its essential
  • innocent nature becomes, in the form of guilt in the welling-up of
  • as the 18th Century said: And the Dragon, the Old Serpent, was cast
  • definitely in the Gemüt of 18th Century men that one could
  • Thus the situation had changed for people of the 18th Century from
  • and persisted into the 18th Century. But those who held this view knew
  • to lift their gaze. And as a matter of fact, in the 18th Century there
  • Century would have to be represented pictorially somewhat as follows:
  • dragon still harbored by many people of the 18th Century. It was also
  • It was at the end of the 19th century that Michael could say: The
  • — In the evolution of mankind the last third of the 19th Century
  • more and more, and in the last third of the 19th Century there
  • Maximum number of matches per file exceeded.
• Title: Lecture: Michaelmas-Soul: Lecture II
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  • 18th Century souls this conception was still fully alive.
  • Gemüt, then, dwells in the very center of
  • manifold, mighty and magnificent are indeed the spiritual effects,
  • Undoubtedly you will admit that in the course of the last centuries
  • the 19th Century is in effect an apostasy from the Michael
  • 19th Century. What the Dragon had hoped to achieve through
  • warmth into this human Gemüt. Recent centuries have heaped
  • centuries; but what we need today is warmth of Gemüt, and
• Title: Lecture: Michaelmas-Soul: Lecture III
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  • Conflict with the Dragon persisted into the 18th Century as
  • be found in the first half of the 19th Century, men for
  • inner exaltation, shutting itself off and concentrating within itself
  • Similarly, all through Central Europe, in parts of Germany, in the
  • The more a renascent spiritual science makes it possible for us to
  • is the enthusiasm, the incentive, for what must be done on earth if a
  • Century naturally refused to believe in any relation between the
  • circles about the great 19th Century botanists Schleiden
• Title: Lecture: Michaelmas-Soul: Lecture IV
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  • something that may be practical for a day, but never for a century. In
  • order to be practical for a century, the matter in question must be in
  • three or four centuries mankind has simply acquired the habit of considering
  • Mystery of Golgotha through the descent of Christ, the Sun-Spirit,
• Title: Poetry/Speech: Lecture V: Poetry and Recitation
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  • found among the Greeks, and even in earlier forms of Central
  • Central Europe
  • Central Europe. The writings of
  • [The magnificent language of the Authorized
  • Innocent is her touch as the
  • Central
• Title: Goethe As Founder of a New Science of Aesthetics: Steiner's First Lecture
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  • comprehensive principles and magnificent way of looking at
  • discovers a magnificent scientific law. Many before
  • connection with the chief, central questions of Æsthetics,
  • His equals through the chain of centuries:
• Title: Effects of Christ-Inpulse
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  • thinking and feeling. And the past centuries had to bring
  • 14th/15th century it was in its most active stage, but when the
  • first Christian centuries which immediately followed the Christ
  • centuries there were endless theological disputes, and It would
  • which lasted for so many centuries. The people who were
  • very centre of evolution.
  • event which took place in the 4th century, in the year 312 A.D.
  • (Epiphany), during the Thirteen Holy Nights. Recently, a Very
  • century Spiritual Powers really entered the course of history
• Title: The Subconscious Forces
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  • — Single Copies: 35 cents.
  • consciousness soul; in Central Europe the inspiration takes
  • century, around the year 1550, was the period mentioned by me,
  • beginning of the 17th century. There the Folk-Soul seized the
  • of the 17th century, around the year 1650. Then the British
  • but in the Central European, development of spiritual
  • members of the Central-European nation? There matters stand as
  • in Central Europe, that the Folk-Soul soars down and withdraws,
  • have repetitions. Thus we have a descent of the Folk-Soul, when
  • Grail. Then the Folk-Soul withdrew and its next descent is
  • between the years 1750 and 1830. At that time Central-European
  • life is most deeply seized by the Central-European Folk-Soul.
  • the Central-European nation, through the Ego —
  • throughout the centuries.
  • takes place in Western or in Central Europe. To begin with,
  • philosophers, do not speak in the same way Central
  • of the spiritual life of Central Europe? You all know that
  • This characterizes the whole life of Central Europe Think of
  • completely international way in Central European culture, in
  • the spiritual life of Central Europe —
  • Maximum number of matches per file exceeded.
• Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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  • have come about in the course of the last three or four centuries,
  • but especially during the nineteenth century. I shall speak,
  • We can observe the magnificent contribution which has been
  • bestowed upon us even up to the most recent time through scientific
  • research — the magnificent contribution in the findings about
  • relatively recent time. We need to go back only to the first half of
  • the nineteenth century to discover that personalities who, by
  • soul in inner concentration upon this thought. By means of this
  • something should be selected for this content of concentration that
  • concentrates upon such a thing. What one fixes, therefore, in
  • the very center of one's consciousness is something
  • the concentration of the forces of the soul and
  • material for concentration; these prove to be, indeed, the most
  • element has become by means of this concentration an experiential
  • has concentrated, and which has enabled him to possess a real
  • after we have become accustomed to concentrating upon a
  • powerful force needed for concentration. But, when we have succeeded
  • strengthened our inner being through concentrating upon a definite
  • first in concentration to blot out what is external, and we then
  • upon us by the magnificent achievements of natural science —
• Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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  • being in a purely spiritual world before my descent into the earthly
  • central nerve, of super-sensible knowledge. So is it, likewise, when
  • element in the world, in his innocent faith as a naive human being
• Title: Lecture: Facing Karma
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  • become a decent person. He has found a real foothold in life. He realizes
  • This is what I have called in my two recent public lectures the process of
  • the attempt to emancipate oneself from the complacent personal self, the
• Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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  • youth, he has turned into a decent, self-respecting human being. He
• Title: Esoteric Christianity: The True Attitude To Karma
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  • has turned into a decent, self-respecting human being. He has found
  • self-centred. On the other hand, struggling with the great secrets of
• Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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  • required to recall something even recently forgotten; genuine mental
  • lot of men living in the thirteenth century of our era, for very
  • world. In the thirteenth century, even those who in earlier
  • period during that century and although men who in former times had
  • incarnations, in the thirteenth century they could not themselves gaze
  • thirteenth century, the darkness lifted, strange happenings transpired
  • place in Europe in the thirteenth century and had found one another
  • thirteenth century could not have been said to be that of an
  • figure in the Gospels. Only recently a lady informed me that she had
  • The Twelve in the thirteenth century were far from being fanatics;
  • existence; in the fourteenth century he was born again and lived,
  • then, for more than a hundred years. Thus in the thirteenth century
  • his life was brief, in the fourteenth century, very long. During the
  • search of the different centres of culture in Europe, Africa and Asia,
  • the previous century; then he returned to Europe. A few of those who
  • had brought him up in the thirteenth century were again in incarnation
  • on into the 'nineties of last century; one became aware of certain
  • century had dawned, however, these influences resolved into harmony.
  • I have told you of the strange event in the thirteenth century, purely
  • Thirteenth were necessary. The event in the thirteenth century was
• Title: Esoteric Christianity: Intimate Workings of Karma
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  • required to recall something only recently forgotten; genuine mental
  • in the twelfth and thirteenth centuries of our era, for very
  • spiritual world. In the thirteenth century even those who in earlier
  • period during that century, and although men who in former times had
  • incarnations, in the thirteenth century they could not themselves gaze
  • thirteenth century the darkness lifted, strange happenings occurred at
  • certain place in Europe in the thirteenth century and had found one
  • unusual circumstances during the thirteenth century could not have
  • personage or figure in the Gospels. Quite recently a lady informed me
  • The twelve in the thirteenth century were far from being fanatics, and
  • existence; in the fourteenth century he was born again and lived then
  • that had developed in him in the thirteenth century. Then his life had
  • been brief, but in the fourteenth century it was very long. During the
  • search of the different centres of culture in Europe, Africa and Asia,
  • the previous century; then he returned to Europe. A few of those who
  • had brought him up in the thirteenth century were again in incarnation
  • from the eighties on into the nineties of the previous century; they
  • harmonious. When the new century dawned, however, these influences
  • I have told you of the strange event in the thirteenth century, purely
  • thirteenth were necessary. And the event in the thirteenth century was
• Title: Mystery of Death: Lecture VII: Cosmic Effects on the Human Members During Sleep
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  • feeling home to the human beings. And just the last centuries
  • began. It came in the 14th, 15th centuries all the more. But
  • following centuries, after the Christ Impulse had entered, we
  • centuries, and it would probably be the worst way to want to
  • centuries. The people who quarrelled there about its
  • fourth century A.D., in 312, on the 28th October, which
  • entered the historical course in the 15th century in the form
  • centuries than the conscious way to be effective in
• Title: Mystery of Death: Lecture VIII: The War, an Illness Process
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  • Central Europe and the Slavic East
  • Central Europe the ego is inspired. I do not pass any value
  • approximately in the middle of the 16th century, about 1550.
  • of the 17th century. At this time, the folk-soul completely
  • the 17th century, about 1650. Only then the British people got
  • of Shakespeare was caused not in England, but in the Central
  • Central European people? — However, the case is somewhat
  • world of Parzival, of the Grail originated, such a descent of
  • the time between 1750 and 1830. The Central European life is
  • on the consciousness-soul, with the Central European nation the
  • prepared for centuries.
  • speaks of the biggest matters in Central Europe, but they speak
  • characteristic of this Central European cultural life? You all
  • Central European being. Imagine which infinitely deep emotion
  • internationally on the ground of the Central European culture
  • characteristic that this Central European folk-soul is
  • conscious efforts. If this Central European human being should
  • in Central Europe. If once the East-European culture develops
  • approach that world as intimately as the Central European human
  • sentient world of the Central European human being and would
  • Maximum number of matches per file exceeded.
• Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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  • splendid way in the course of the last three or four centuries, but
  • especially during the nineteenth century. Therefore, I shall speak
  • magnificent contribution which scientific research has brought
  • us even up to the most recent time — the magnificent
  • been spoken about until a relatively recent time. We need go back
  • only to the first half of the nineteenth century to discover
  • all the powers of his soul in inner concentration upon this thought.
  • should be selected for this content of concentration that one
  • if one concentrates upon such a thing. What one fixes, therefore, in
  • the very center of one's consciousness is something entirely
  • What matters is the concentration of the forces of the soul and
  • scientific research as material for concentration; these prove to be,
  • element has become, by means of this concentration, an experiential
  • content upon which he has concentrated, and which has enabled him to
  • force, after we have become accustomed to concentrating upon a
  • powerful force needed for concentration. When we have succeeded in
  • concentrating upon a definite thought content; and after we then
  • own soul life. We learned first in concentration to efface what
  • by the magnificent achievements of natural science — which