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  • Title: Nature/Ideals: Die Natur
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    • The Life Breath dwindles, and farther away than ever
  • Title: Lecture: The End of the Dark Age
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    • unfolded its intellectual life in the course of many centuries.
    • This intellectual life gradually led it away from spirituality.
    • seeks as its content external Nature, the external life of
    • are still active in the whole life of Nature; they enter into us
    • because we fill our own spirit with the life of Nature, and we
    • of an old spiritual life, these Ahrimanic powers did not have
    • that great influence on man which they have now. The life of
    • over a special task in cosmic life, in the whole evolution of the
    • life.
  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • has been announced as a Congress on the philosophy of life, and
    • transformation of our whole life brought about by the
    • significance of this for man's inner life is extraordinarily
    • kind of private current within the life of the soul.
    • seriously within the life of science, we can only reply
    • any individual results, for a philosophy of life.
    • state, or disposition, the mood of life wells up in turn.
    • determines whether we stride courageously through life, so that
    • among our fellow-men, or whether we wander through life
    • something negative for the life of the soul, yet —
    • whilst maintaining a truly scientific outlook on life, to
    • These are the two poles, the one relating to the life of
    • thought and the other to the life of the will, with which the
    • the scientific view of life points beyond itself. It must take
    • attempted by the philosophy of life I am here advocating.
    • ordinary life. For the duration of his exercises,
    • processes. Actually, in our ordinary life, we never have
    • a hermit's life if one sought connection with
    • did condemn himself to solitude and the life of the hermit; for
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • great problems in life, but life itself. They become the happiness
    • only, but one he must carry for a time through life, so that by this
    • experience of happiness or sorrow he becomes fit or unfit for life.
    • or spiritual life, and must accordingly ask: Is this spiritual
    • life a passing breath, rising from physical existence and
    • the soul, making us courageous and vigorous in life or making
    • grips with life. As I have said, I want to pick out only two of
    • by a sense of the powerlessness of his mental life in face of
    • the outside world. And just because man sees in this life his
    • of mental life.
    • mental life and by the darkness into which we feel our spirit
    • unknown to us at the very point in physical life where it
    • so that we cannot see how it can penetrate dynamically the life
    • mental life in the eyes of ordinary consciousness. The most
    • reaching any significant conclusion about mental life, and that
    • still more clearly in his Mechanism of Mental Life. We
    • mental life. The ego, the psyche, everything that earlier
    • to life and methods of research. And anyone taking the
    • operates, how memory develops in life etc.? — if,
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • complications of life require man to participate in the
    • view of the world and of life such as I have put before you is
    • ordinary life, what they absorb from the experiences of earthly
    • philosophy. Well, the view of life we are discussing here
    • therein lies its vitality! We are brought back again to life as
    • in the vital life of the soul. We are thus never condemned to
    • concepts are quite so suitable for the meditative life I have
    • days ago. Even in ordinary life, therefore, their thinking
    • But because it developed from the ordinary life of the
    • can look at early periods in the spiritual life of humanity and
    • observe this in life, will find that our thinking today
    • religious life separate in his soul. He even endeavours to form
    • life.
    • does with a lifeless one. We thus arrive (and as I have
    • science and art: religious life. It affects men quite
    • spiritual life.)
    • and on the other hand the religious life to which the Greek
    • life, the soul must first take on that temper of piety, that
    • more we find that its spiritual life is something different
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • human life, with all their various differences. What I have to
    • dream-like spiritual life. Modem spiritual life is used to
    • dream-like spiritual life, embodied in the most splendid poems,
    • experienced and apprehended spiritual life.
    • When this dream-like spiritual life works on us, however, and
    • in its life, diversity and imaginative working to the soul's
    • his philosophy of life (which has since come down to his
    • and then try to derive your philosophy of life from it. But
    • this is not what happens at all! The scientific view of life we
    • microscope extensively and learnt about cell-life, and formed
    • These are differences of temper in the attitude to life of East
    • together. In the last analysis, the life that surrounds us in
    • spiritual life can be characterized in another way.
    • about the Oriental. In growing into his spiritual life, he
    • temper to the life of the soul in the East: the soul feels a
    • moment in life, our consciousness contains very much more than
    • mental structures do establish themselves in the life of the
    • However, anyone who simply wishes to accept the everyday life
    • This life is made up of images that are the remains of our
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • matters, the possibility of achieving a knowledge of spiritual life
    • pantheism perhaps or a conception of life reminiscent of
    • details of cosmology as they follow from the philosophy of life
    • life and projecting them — in accordance with one's
    • philosophy of life presented here attains its cosmological
    • of life certanly does not wish to exceed the limits of natural
    • as life, there would be little reason why it should stop short
    • employ in the sciences and work with in ordinary life were able
    • at all times not only to approach the outside of life, but also
    • people, a dispassionate observer of life and of the
    • whole life, and on what we are in life because we can love, we
    • man as a whole, inhabiting life as a living creature. This is
    • Here is one of the two guiding principles for any view of life
    • can be described by saying: any view of life and the world that
    • beginnings of spiritual life that exist outside (in the shape
    • mere knowledge into real life, into a real symbiosis with the
    • ordinary life and ordinary consciousness, before attempting to
    • of marching through life fondly contemplating our own capacity
    • in memory over much that we have experienced in life, we can
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • of consequence about present-day social life just by thinking out
    • which we could understand social life and shape social forces.
    • conception of life for the hermitage, for contemplative
    • existence in a quiet cell. The conception of life
    • seem like photographs of life from different sides. Yet people
    • philosophy of life I am advocating, prove a very difficult
    • approaching social life and social problems from the most
    • that we can form a life-like picture of them.
    • When the urgent necessity of life presses and misery knocks at
    • life, but are instincts, unconscious feelings. And if we were
    • has to find the proper place in social life as a whole.
    • problem of man's freedom within his social life. The experience
    • of freedom is really just as old as intellectual life. Only
    • when intellectual life raises man to the apprehension of
    • unconscious regions of will or else unconsciously in the life
    • when mankind was more naive about the life of the soul and had
    • complicated social life of man. The things that enable us to
    • only into inorganic, lifeless nature, but also into the forms
    • part in social life.
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • which yet are directly reflected in man's life today, I shall
    • determines what happens in spiritual and also in economic life.
    • determine, from the centre of national life, the nature of
    • accomplish in economic life he accomplishes by attention to
    • with the externals of life. In Central Europe, as the
    • actual life, even economic affairs, may look to economic
    • on the concrete details of life, not on the overall system that
    • and when spiritual life, too, was not yet so abstract as it
    • nature could develop from their instinctive life by a kind of
    • guiding impulses for social life.
    • life also, they detected social impulses sent into the world
    • manifestation of the instinctive life, which they sought
    • Eastern life as a whole. We can only discuss this patriarchal
    • powers, thus assumed for social life the character of
    • forms that have detached themselves from economic life,
    • economic life could be observed in Eastern Europe right down to
    • into the life of the soul in Greece. Here, man still felt a
    • physical in his make-up. In conscious inner life, there was for
    • man and man. And this goes so far that even religious life is
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • contribute, from his own particular position in life. My purpose here,
    • Grimm — since his philosophy of life was in itself a
    • joyous one; throughout his life, he kept his eyes fixed on all
    • look to the spiritual life of modern civilization for the
    • yesterday how at the threshold of the spiritual life of the
    • earthly life. Plato thinks it quite feasible that children who
    • appear unfit for life should simply be abandoned, so that they
    • His life is accepted as justified only in so far as he can
    • development of Europe's spiritual life is like a small
    • When we come to examine the basic character of spiritual life
    • individuals. In communal life, human capacities for absorbing
    • that mankind sought as knowledge and as higher spiritual life,
    • higher spiritual life. They did this in such a way that, as I
    • higher spiritual life had to undertake makes it clear that he
    • that is, something that set him apart from life in the ordinary
    • world, as death sets men apart from this life. Then, when he
    • appertained to earthly life, he would, after passing through
    • importance for social life, and that the impulses aroused in
    • on social life outside. As I say, this is not merely a
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • attempt to get to know the life of the workers. There have been
    • our artistic depiction, from the inside, of the life of the
    • play the forces that have made economic life dominant
    • results of economic life, mechanistic life. Marx made the
    • regard thinking, when it springs from a philosophy of life, as
    • life.
    • in the material sphere of life which is of general human
    • on the other hand, we go to people with a philosophy of life
    • speak — part of a philosophy of life.
    • that the knowledge of the world and philosophy of life
    • outlook on life of the masses in many ways. It has
    • operate in our art and in other branches of life with at least
    • us the right way to bring a philosophy of life to the
    • called upon to expound a philosophy of life.
    • something that is not simply a concept of life, but an
    • outlook, a philosophy of life in the sense
    • that it really contains life and can excite enthusiasm, even
    • that, with a philosophy of life that does not interpose
    • take this kind of philosophy of life to those who are
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • influence human life as a whole must surely hearken to it
    • anyone who has reacted to the social life of Europe in the last
    • derive from certain dogmatic teachings and feelings about life.
    • widespread in life and results in a great deal of
    • the technology which is so complicating life, a faith in the
    • obtrudes itself particularly on those who observe life
    • man's spiritual life is closely linked to the disintegration of
    • area of social life, something that has been learnt from
    • even for the masses. When in any branch of life capitalism was
    • rising wages, for instance, conditions of life would be
    • situation in which the standard of life was in fact raised
    • fundamentals, not the surface phenomena of social life that we
    • go to make up our social life.
    • of these is the spiritual life of mankind. This spiritual life
    • from the rest of social life — has its own determinants,
    • spiritual life draws its nourishment from the human individuals
    • active in any period, and all the rest of social life depends
    • transformed broad areas of social life. Ask yourselves what is
    • the significance, for social life as a whole, of the fact that
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  • Title: Regarding Higher Worlds
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through
    • life. Long before we can happily penetrate to perceiving the
    • into a new earthly life, a life in the physical world.
    • Life on the astral plane is far richer than on the physical
    • definite self-contained shape. During our life between birth
    • However, when we die, after the end of our physical life, we
    • body completely matches its form and image to the soul life,
    • the case. Also already in physical life, actually in every part
    • life. They could thus go through one another; they can exist in
    • moments in life when you leave the physical worlds to a certain
    • feelings from life in the physical and you desire and long for
    • archetypes of his next earthly life. How much better would he
  • Title: What is Self-knowledge?
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through
    • advancement on your life path, is good; everything which holds
    • develop to create the characteristic keynote of his life?
    • throw out all these images from your soul life. Try to ponder
    • and time in your life between birth and death. As a result you
    • life-body — the composition of this fine organism with
    • in a normal life? I must straight away indicate the means which
    • life of feeling. Once and for all we must speak right into the
    • life of complexity and restlessness. It is necessary to
    • previous life, and so was he. I had, perhaps in that previous
    • life, given him a reason to justify his present actions; forced
    • become a life-hypothesis. Will he give me a slap if I think
    • result you will notice your inner-life becoming quite
    • will-impulses regarding life and a totally different life shows
    • its consequences: life will reveal itself in quite a
    • Now the following happens, your soul life is flooded by a
    • combination of life's facts, through which we gradually,
    • learn to feel how present setbacks originate from an earlier life.
    • the application of karma in life resulting in the aura turning
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  • Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • Lecture 1: The Four Spheres of the Inner Life
    • clairvoyant consciousness discovers in the human life of Perception,
    • the spiritual world. What was only felt in physical life now comes to
    • life as inner soul content. The astral body - and innumerable
    • lectures will be to describe the inner life of man in relation to the
    • life between death and rebirth, in order to show how intimately these
    • difficult situations in life, and which are fitted in many respects
    • to give a sure support to the life of the soul, affording as they do,
    • a thorough understanding of this soul-life. To this end it will be
    • the inner life of man abstractly, it appears in the three forms we
    • in order to consider this inward life fully, we must add a fourth,
    • for to the inner life of man belong not only the three realms we have
    • the life of sensation, the life of perception through which we bring
    • life. So that we may say, that we must count our perception of the
    • outer world as part of our inner life, in so far as we make it into
    • feelings as part of our inner life; in our feelings we are
    • immediately in that realm of the inner life of man which contains
    • uplift and strengthen our life and in which we feel happy and
    • satisfied; other feelings arise through the events of life, through
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  • Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • important. There always has been and always will be a higher life of
    • have in everyday life? The answer is 'Yes'! In the
    • from a different aspect, because only when we observe life from
    • inner life into something spiritual. In recent public lectures I
    • experienced in physical life.
    • our life. We sink into our inner life. Through strengthening our
    • things from the spiritual world in our inner life between our
    • life we reach out into the spiritual world far back in ‘time’,
    • spiritual life, and it is difficult to describe these in fitting
    • last lecture, he feels that he is outside his life in outer space. I
    • back into a life in which he lived before his earth-life. Earthly
    • life appears in such a way that he asks: What is in the future? What
    • passed out of his body by returning into the life which he had
    • has to try to get behind the depths and subtleties of human life.
    • our physical life; we make use of our senses; we perceive the world;
    • body. Thus everyday life goes on; this life goes on, in so far as we
    • establish his worth as a human being there must be a higher life and
    • there always has been a higher life of the soul. Religions which
    • inspired men to a higher life have always existed. In the future,
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  • Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • of perfection we have now reached through our previous life. In a
    • foregoing all the subsequent life of humanity. This has to be veiled
    • live in him, everything would be alive. We do not perceive this life
    • them; but the other part, the life, does enter into us and as it
    • feel ourselves within the life of the thought-beings moving hither
    • extends in physical life. Memory is rejected thoughts, thoughts
    • we have passed the portal of death, to shape a new life for ourselves
    • apply ourselves again to physical earthly life. In such opposite
    • life is nourished by the entire planetary system, does not appear
    • harmony with life, it is because a certain pressure is exercised upon
    • will, that is, to what is really our soul-life — is that which
    • entered with a certain life-giving power. Because they entered in
    • physical perceptions as we have them, but life-endowed perceptions.
    • present physicists do, but he knew that there was life behind them
    • soul — like a seed — that could carry on the life of the
    • Mystery of Golgotha. From outside comes the life-giving force of
    • this meeting of the life-giving Imagination from without and the
    • life-giving power. Christ gives life to that which dies in us, which
  • Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • of it in order that the wisdom transformed may become the life forces
    • to approach a fresh incarnation. We need this life force to permeate
    • sciences. It should be life-blood. The practical results of Spiritual
    • Science in life. It gives the instinct and powers to work well, to do
    • but by Himself. God the Father we find in life and nature. Christ is
    • broad outline the life of man between death and rebirth. We shall go
    • gain a clearer understanding of our life here in the physical world.
    • be of infinite importance to life on the physical plane; and this
    • experiences. In our life on the physical plane we are not always
    • transformed wisdom becomes the life-force which drives us towards the
    • ideal of humanity,. This life-force we have to acquire during the
    • life-force, the wisdom which flows into us so abundantly, that we can
    • earth, we must have changed so much wisdom into life-force, we must
    • organising spiritual life-forces to permeate the substance we receive
    • not recognise any reality in spirit, who said during his life, ‘All
    • now to change this wisdom into life-forces, so that he may produce a
    • last life here on the physical plane he relied only upon reality,
    • previous life. I shall have to allow myself to be thrust by spirit
    • even in physical life and they show us, to a certain extent, how the
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  • Title: Inner Nature of Man: Lecture 5: Between Death and the 'Cosmic Midnight Hour'
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • We now have the strongest inward life but not
    • of universal importance to the whole of human life. Now if the ideas
    • external) with which the path of life running between death and
    • earthly life. All the events we have consciously experienced in our
    • poured thyself, it rays back to thee thy own life between birth and
    • during which we have the impression that our life is running its
    • thoughts, which became our memories during life on earth, unfold once
    • remained awake in life under abnormal conditions, it depends upon the
    • memory-tableau what we have gained in our last earthly life, there is
    • had as a minus quantity when at birth we entered into earthly life.
    • This, which we may describe as the fruit of the last life, we feel in
    • principally of the condition in the life between death and rebirth of
    • those who have reached the normal length of life and have died under
    • Thus the fruit of our life, if we
    • earlier period of time, the fruit of our life hurries forward, it
    • the inward experience of the fruit of our life being in the universe;
    • inward feeling and experience of the fruits of our last life,
    • to remain undeveloped during our life on the physical plane, because
    • it — soul-forces which during physical life have to be changed
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  • Title: Inner Nature of Man: Lecture 6: Pleasures and Sufferings in the Life Beyond
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    • The Inner Nature of Man and Life Between Death and Rebirth
    • Lecture 6: Pleasures and Sufferings in the Life Beyond
    • life. We see our past pleasures and we have the alternative of
    • earth with a different point of view. There is no waste in life on
    • incarnation. Mass production. Social life is a disease that will
    • hour' this life still alternates between solitude and
    • etheric-archetype for the next life in a spirit form. Within this
    • life. But we seldom wait for this. Usually we incarnate too soon. At
    • life. We can survey these joys and sorrows, but we see what we have
    • some time in our past life. We then feel: this is not something that
    • capacities from them which can produce something of value to life.
    • lecture before the last, this will pass into the instinctive life of
    • our previous life; we also feel and experience to what capacities we
    • spiritual environment a clear vision, not only of our own past life,
    • in that life; people appear in spiritual relations, with whom we have
    • always together with those who have been near us in life, in by far
    • their own life is thereby darkened, as if something were taken away
    • comprehend human life and really to acquire the right instinct to
    • connections between life on earth and life between death and rebirth.
    • normal length of human life. His illness brings him to an early
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  • Title: Macrocosm/Microcosm: Lecture 1: The World Behind the Tapestry of Sense-perceptions. Ecstasy and Mystical Experience.
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    • The human being's life alternates between the great outer macrocosm and
    • significant riddles of human life — as far as this is possible
    • penetrate into deeply hidden riddles of man's life. We shall not start
    • will feel to be connected with everyday life.
    • methods which a man may apply to his life of soul and which enable him
    • to awaken certain inner faculties slumbering in normal daily life, so
    • him the world of colours and light. In normal life today man is shut
    • and so forth-in brief, everything that we call our life of soul. We
    • also have the feeling that behind this inner life of soul something is
    • he reviews his whole life of soul, could deny that there must be
    • of life there come entirely new experiences-experiences giving rise to
    • This experience is one that is decidedly not beneficial for human life
    • of ordinary soul-life, if we deepen this soul-life inwardly. This is
    • deeply into their soul-life and have quite definite experiences,
    • experiences, acquire a certain feeling about their soul-life as a
    • I have not deserved these sufferings in my present life, then
    • obviously there must have been another life when I did the things for
    • inner life. In other words, just as an individual in a state of
    • life of soul is reality or whether it is he himself who is the cause
    • by one who is leading an ordinary life, for the possibility of
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  • Title: Macrocosm/Microcosm: Lecture 2: Sleeping and Waking Life in Relation to the Planets
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    • Sleeping and Waking Life in Relation to the Planets
    • The human being's life alternates between the great outer macrocosm and
    • SLEEPING AND WAKING LIFE IN RELATION TO THE PLANETS
    • needs during waking life in order to sustain his life of soul. These
    • detailed to say about the difference between man's waking life and the
    • overcoming him, for in normal life he does not order himself to go to
    • normal life; it is the state induced by the first influence connected
    • his in waking life. Usually he knows nothing the next day of the
    • Science as distinct from each other. In man's soul-life there are
    • pictures of dream into man's life of soul during sleep is known as the
    • So far, however, we have considered only one aspect of man's life of
    • soul during sleep. We must now describe the aspect of soul-life that
    • returning from sleep to waking life in the physical world. What is
    • become able to cope with his life in the physical world. What has
    • forces he needs for his life during the next day in order to recognise
    • lower loop indicates the course of life during the waking state and
    • into the sleeping state drives us out of it and into the life of day.
    • waking life upon the Intellectual or Mind-Soul when it is within the
    • impressions of the outer world. But if for a time in waking life he
    • life not merely to stand gazing at the tapestry of the sense-world but
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  • Title: Macrocosm/Microcosm: Lecture 3: The Inner Path Followed by the Mystic. Experience of the Cycle of the Year.
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    • The human being's life alternates between the great outer macrocosm and
    • observes life that when this transition from the sleeping to the
    • What does a man know in ordinary life about the aspects presented by
    • at the rest of the world. During waking life we never contemplate our
    • waking life. How, then, would it be if we were really able, on
    • daily life we are protected from the sight of our inner being, for at
    • which our physical body, when observed during waking life, is a part.
    • Ego and our astral body as we perceive outer objects in waking life;
    • being. This body, therefore, constitutes a frontier between our life
    • hidden from him in the course of his normal life, because he could not
    • feeling of tremendous intensity, known to him in ordinary life in a
    • passions or desires! All through his life he is engaged in ruining
    • everywhere in life. All this would come vividly before a man's soul if
    • ordinary, everyday life shall undergo such exercises for they are
    • penetrating into their own inmost being. In the course of normal life,
    • of shame. In the normal course of life a man cannot experience what is
    • an indication that in waking life we do not see our true being at all.
    • has these feelings in normal life-in a weak form, like the sense of
    • Nature, we can experience a cycle in our life of soul. But as these
    • feelings are faint and feeble in normal life, man's sensibility to the
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  • Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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    • The human being's life alternates between the great outer macrocosm and
    • ordinary life this descent occurs every day and that at the moment of
    • In the course of his life man develops from one stage to another. Even
    • during his life between birth and death he undergoes development which
    • leads him beyond the initial stages of life when his faculties and
    • enhanced. How does this development proceed in everyday life? Sleeping
    • daily life; what we take with us — the fruit of our experiences
    • higher than all our conscious life. Forces higher than those available
    • in our conscious life become active during sleep; experiences are
    • re-moulds them, so that in a later period of life they are at our
    • those we have acquired as the result of our daily activity. Our life
    • waking life.
    • with knowledge of life realises that it is possible even for the
    • laid hold of his inner life, then after those ten years we can form an
    • inner forces must be active through the whole of life between birth
    • and death, and these forces must be continually re-kindled if life is
    • disintegrate, it. That this cannot happen during life is due to the
    • continually supplied to it. The etheric or life-body in turn receives
    • effective hold of life. If we develop the force of feeling, we shall
    • Through the whole of our life we must work at these three basic forces
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  • Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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    • The human being's life alternates between the great outer macrocosm and
    • actually in normal life the moment never comes when merely through
    • life and what has now been said can be regarded as a confirmation of
    • ordinary life in a form less purely spiritual. Nevertheless, their
    • other considerations. The fundamental characteristic of spiritual life
    • in which he felt as if his life were going backwards in time, as if
    • periods preceding his present life. Gradually he came to feel as if he
    • his life since birth. During this experience he saw, through the eyes
    • us not only the characteristics derived from our preceding life but
    • entering physical existence. He comes to know a portion of his life
    • extract, a seed, of it into the life he is now beginning between death
    • last traces of the dissolving etheric body of his previous life
    • past life; as it becomes more and more definitely formed, its
    • of his last earthly life. In spiritual science this has at all times
    • his last life on Earth.
    • from his last earthly life to his present earthly life. He united
    • last death, he can go further and come to know his last earthly life.
    • life between birth and death. As long as a man still calls anything
    • the ordinary, normal life between birth and death he cannot come to
    • what he made of himself by his endeavours during that life. What the
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  • Title: Macrocosm/Microcosm: Lecture 6: Experiences of Initiation in the Northern Mysteries
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    • The human being's life alternates between the great outer macrocosm and
    • traits twelve times worse than those he possessed in ordinary life.
    • example to the budding life of nature in Spring. Certainly, any human
    • and Winter, and to concentrate their whole life of feeling on the
    • budding life of Spring. Others again were trained to experience the
    • exuberant life of Summer, others the life characteristic of Autumn,
    • life. What arises here as a painful remembrance of personal faults is
    • darkness instead of the colours and other impressions of daily life.
    • from the language that was coined for the things of ordinary life. He
    • if they come into contact with it. In daily life, too, man feels that
    • which in everyday life keeps him in check, which brings order and
    • Now man also has intellect, intelligence. In physical life he is able
  • Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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    • The human being's life alternates between the great outer macrocosm and
    • difficult. Most people in life always consider themselves in the
    • human beings. How far would a man get in ordinary life if he had not
    • life I formed this or that definite opinion’ — let us
    • this question to himself quite objectively: ‘What is it in life
    • in life?’
    • gradually succeed in judging ourselves as in ordinary life we judge
    • his Ego. In ordinary life the Ego is nothing but the aggregate of
    • will anything, once they have taken leave of what life has made of
    • can study life and observe whether the statements made by the
    • ordinary life. It is important to know about them when describing the
    • judgment about the things of normal, everyday life. At the present
    • time especially there are factors in everyday life which could be
    • paid to them. If we reflect about our life and about influences that
    • upon our lives? It is because with each new day, life brings something
    • we should finally be quite unable to cope with life and its demands. I
    • have shown you how even in the normal course of life our experiences
    • part in human life. There are experiences which it is desirable for us
    • into oblivion, are no longer in our consciousness because life has
    • caused us to forget them. Life has obliterated them because otherwise
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  • Title: Macrocosm/Microcosm: Lecture 8: Mirror-images of the Macrocosm in Man. Rosicrucian Symbols.
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    • The human being's life alternates between the great outer macrocosm and
    • In what way are we able in ordinary life to be conscious of anything?
    • spiritual life, his reason, is a weak reflection of the outer World of
    • occur in everyday life. A typical experience of this kind is described
    • another symbol. Let us think of the ordinary life of a man through the
    • spiritual world. Just as we have experiences in our conscious life, in
    • life from time to time, we certainly ask ourselves the question: What
    • our life, to childhood, we see how rapidly the child advances in
    • comparison what is achieved in later life. There are good grounds for
    • representing the life of man.
    • becomes filled with life.
  • 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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    • The human being's life alternates between the great outer macrocosm and
    • humanity. We described how by adopting certain measures for his life
    • indicated. But because his life alternates between waking and
    • himself inwardly that his life of soul is greatly enriched, these
    • meditation pictures that are taken from life and speak to the heart,
    • life, he will notice that something stands before his soul which
    • personal opinions, wishes, desires and passions from his higher life,
    • yesterday. In ordinary life we have the feeling that we think with the
    • There are not many things in everyday life that may be compared with
    • life that may be compared with those of the spiritual investigator
    • ascent into the higher worlds, for in the ordinary life of today man
    • true understanding of life. In by far the great majority of people an
    • life. Is there any close observer who could fail to realise that all
    • thinking and remain in their immature emotional life, then they can
    • thinking — which is of course invaluable for life in the external
    • ordinary life we use reflection, in the higher worlds our thinking
    • be acquired and in ordinary life is present only to a very small
    • also to be encountered in physical life gives him gladness and joy.
    • he does not possess in everyday life. He must learn to think in a new
    • recognised in ordinary life he says: This cannot be true, for the two
  • 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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    • The human being's life alternates between the great outer macrocosm and
    • external life as the logic, or thinking, of the head or of the
    • said of memory? In the normal consciousness of everyday life we find
    • higher faculties at every moment of ordinary life; he possesses these
    • life there is no need for him to be constantly passing into his higher
    • everyday life is called Time, no longer exists in this form in the
    • everyday life if he were unable to harmonise his thinking with his
    • different from the space known to man in everyday life. In this latter
    • possessed in life. Therefore we may hear such people speak of having
    • his present state. In connection with the life of soul we have
    • the one, the life-period of 15 years must be taken as a basic factor,
    • and the life-period of 40 years in the case of the other. Perhaps the
  • Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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    • The human being's life alternates between the great outer macrocosm and
    • life in the physical world. There is nothing in Spiritual Science that
    • from the higher worlds, spontaneous response in the life of feeling is
    • afield. We must remind ourselves first of all how in his daily life
    • during sleep, is the etheric body, or life-body. But man possesses
    • what we call his life-principle in common not only with the animals
    • essential characteristics of plant-life in the autumn and must receive
    • their warmth-giving power, plant-life awakens; when in autumn the Sun
    • begins to lose its power, plant-life passes into a kind of quiescence.
    • they preserve their life, but in their woody parts they approximate to
    • a dying condition. The essential life of the plant dies away in winter
    • life, in order to nourish within himself the feelings and experiences
    • necessary for his life of soul. He needs the impressions from the
    • plant-world on the physical plane if his life of soul is to be fresh
    • through city life, is practically cut off from immediate contact with
    • may also say that with his inner life, with his consciousness of his
    • needs these bodies as the foundation for his inner life; it follows
    • life, the plants of today have something that has been brought into
    • to be removed from the Earth his life could not continue; he would
    • evident that warmth experienced in the life of soul works right into
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  • Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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    • Life Between Death and Rebirth
    • Lecture IV: Recent Results of Occult Investigation Into Life
    • Recent Results of Occult Investigation Into Life
    • principal events of life in the spiritual world have, of course, been
    • namely, the realm of life between death and a new birth. It is not so
    • through initiation in a physical body in this life or without this
    • life, so to speak, in the spheres of knowledge and art, do we have to
    • from this, in the rest of outer life everything from morning until
    • Wherever we go, in the street, in the daily round of life, every
    • go. It is an important characteristic of daily life that what is
    • its equal in ordinary physical life. It is similar on higher levels
    • order. At first he led a worldly, dissolute life. Then one day he was
    • ether bodies. His whole life was changed. Here we have an example of
    • course of a man's life. Such chance phenomena are not uncommon.
    • life. Here we have to gather things together to work and exert
    • meant by it. Actually, the whole of our life after death once
    • life in kamaloca to forego passions and longings. The sojourn in the
    • After the life in kamaloca we grow further out into space. This will
    • Venus sphere, a religious life. In the Sun sphere it is essential
    • earthly life was the right preparation in order to redeem the Mars
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  • Title: Life Between ... VIII: Between Death and a New Birth
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    • Life Between Death and Rebirth
    • human life between death and rebirth. This phase cannot be treated as
    • clear about the fact that the forces we need for life do not only
    • images of life between death and rebirth.
    • events they experience are in fact asleep to life, and those who
    • those who awaken to physical life. Referring to our earlier
    • humanity will experience an awakening from a sleep of life. Many
    • the riddle of life. People who have lost a sister, a husband, or a
    • Life will bring people to spiritual science. What happens as a result
    • will be richly rewarding because spiritual science can permeate life
    • actual instances that can penetrate directly into life.
    • Let us take life on earth as a starting point. Perhaps you will have
    • towards it. Life not only presents us with a maya in nature but also
    • in earthy life. When a person has gone through the gate of death, all
    • not mere theory. It must take hold of life and tear down the wall
    • science into life with the right attitude. No better advice can be
    • To the extent that spiritual science takes hold of life, a
    • externally, one actually remains ignorant of life. In the morning we
    • There is much that does not happen in life, and yet we should reckon
    • because for a cold, abstract view of life they are quite meaningless.
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  • Title: Lecture: Michaelmas-Soul: Lecture I
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    • life into the breadth of the world' so that we can overcome the
    • life of instincts in the physical human body. Thus many people as late
    • Such a man, able to see into the deeper spiritual life of the 18th
    • power for his own life.
    • struggle come to life in the human being, in the anthropos, and
    • moment it really comes to life.
    • power immediately. Life will not have a soul content again until we
  • Title: Lecture: Michaelmas-Soul: Lecture II
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    • life into the breadth of the world' so that we can overcome the
    • memory of his prenatal life — a memory that at one time was
    • common to all mankind. During that period of our life in which
    • and to which we can remember back in this earth life, there occurred
    • a psycho-spiritual being before his earth life. — That is one
    • to its full height; but necessary as was this hermit life of man in
    • Our mentality, the life of our Gemüt, and
    • our life of action all need to be permeated with the Michael impulse.
    • way into the life of mankind, Christ Jesus had to be born; this event
    • inner being through anthroposophy. In our soul life we distinguish, as
    • the soul life, as it were.
    • remote it is from the warm heartbeat of life. And in correct actions,
    • without really feeling that a life of such matter-of-fact behavior
    • is but half a life. Neither the one nor the
    • and thus you see that through this threefold debilitation of his life,
    • anthroposophical movement: the need to experience as life-forces those
    • disappearing, that life does not exact from the majority of men the
    • the sprouting, burgeoning life; but at the same time he will develop a
    • life. He will acquire a feeling, a Gemüt content, telling
    • life's milestones. They will not merely have inhaled the physical
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  • Title: Lecture: Michaelmas-Soul: Lecture III
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    • of life into the breadth of the world' so that we can overcome the
    • feeling connected with them, at least as regards their material life
    • the entire social life and its manifestations, they have become but a
    • such methods to do with the intimate inner soul life of man? This man,
    • consciousness certainly present in ordinary life, though an inferior
    • Anthroposophy and the Ethical-Religious Conduct of Life,
    • alternatively, outer events of our life may be symbolized, events that
    • It is because dreams are a protest against our mode of life in the
    • realm of his conscious life. What he had written was frequently so
    • remote from his conscious life that he asked, “Who is writing
    • knowledge that came into being in the pastoral life of primitive
    • where even in the spiritual life of nature there is so much that has a
    • same way as we usually do in life or in science, where abstract
    • imaginations always lead a life of their own: we feel quite clearly
    • cosmic conditions having significance for life on this earth. And now,
    • influence of cosmic life on earthly life — even the peasants!
    • abstract prayer: it regulated life in its obvious, practical demands
    • All this penetrated even the most intimate details of the social life.
    • actually made of the whole of life a sort of divine worship. By
    • Anthroposophy and the Ethical-Religious Conduct of Life,
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  • Title: Lecture: Michaelmas-Soul: Lecture IV
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    • life into the breadth of the world' so that we can overcome the
    • a citizen of the cosmos, how the horizon of his life can be expanded
    • to the reaches of the universe, and how thereby his earthly life, too,
    • but as incessant mobility, as perpetual life. And just as there is no
    • But these spiritual beings are passing through a life: they are in a
    • into itself. In addition to the familiar burgeoning life of spring and
    • summer, winter shows us dying life. But what does this dying life of
    • the life-giving principle proper, especially in plants — withdraw
    • elemental spirit-beings of earth life themselves may dwell. With the
    • life.
    • ever be able to point man to his inner life in conjunction with the
    • tenor of our inner life, in what goes on in our circulation, so, as
    • earth life. We shall learn to sense the course of the year as we do the
    • from that of a lifeless thing, so nature, hitherto mute, will begin to
    • its sprouting, blossoming life; and if I react to this in the right
    • depths of a consummate human life as well — if I achieve all this
    • burgeoning and unfolding life of nature. To be able to germinate with
    • his true self-consciousness, will come to life within him; and by sharing
    • life force must awake; when nature draws her elemental beings into
    • full of life as was in olden times the glorious picture of Michael in
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  • Title: Poetry/Speech: Lecture V: Poetry and Recitation
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    • vantage-point of the life- and world-conception represented at this
    • spiritual life, wished to sing of the great deed of the Messiah, as
    • as the world and life-conception put forward here gains more and
    • European spiritual life, such as the Germanic. In primaeval ages of
    • earlier times, when the ancient spiritual life was still valued
    • that spiritual life came into being, poetry, too, was not isolated.
    • was taken up into more exalted regions of organic life: into the
    • To mortall men of life and light:
    • Our life of daies his measure spends:
    • daies of life make seaventy yeares,
    • But the spiritual life that holds sway and works in the world can
    • only be grasped if we trace that life right into its material
    • formations; only if the life of man’s spirit and soul is
    • Into a shapelier life, and the two joys make one
    • fibre of its being in the entire life of the world. He wants to
    • share in the life of colour that meets him from the world. And thus
    • the unconscious elements of human life come to play a part in him.
    • My lamp, and life, both
    • poetic form to the life of the super-sensible. For, to begin with,
    • perceptions to life in himself do they seem abstract or hollow. I
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  • Title: Goethe As Founder of a New Science of Aesthetics: Steiner's First Lecture
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    • modern Science and modern intellectual life generally, is
    • participate in the intellectual life of the present day must
    • real life, of drawing back into oneself, of creating one's own
    • life into the human form, uplifts man above himself, completes
    • the circle of his life and activity, deifies him for the
    • Vischer, held firmly to the end of his life, to his expressed
    • the whole Idea represented in concrete life; in one plant one
    • lifelike, through the spirit, that they may stand as present
    • himself above the life of common reality, and he raises us with
    • May not be mastered in life's narrow span.
    • which this universal spirit gave vent to his life — only
    • life of common endeavour.
  • Title: Effects of Christ-Inpulse
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    • perception in life.
    • which alternates rhythmically in our life: WAKING and
    • our ordinary life disappears in the end, it really vanishes
    • growing, greening life to the flowering stage, indeed to
    • paralyzing effect on the greening growing life of summer. We
    • life with the life of the macrocosm, they like to say: When we
    • wake up, this is like the approach of spring in our life, aid
    • our waking life is like summer, — the autumn is like the
    • fatigue which we feel in the evening and our sleeping life is
    • like winter. But the very opposite is true. Summer, life is the
    • sleeping life, and winter life is the waking life! This is the
    • observation, life begins to acquire a deeply earnest
    • which in ordinary life are looked upon as uncomfortable and
    • in ordinary life the truth is not revealed to us. Although as
    • upon the ground which external life provides, we must
    • characteristics of life begin to reveal themselves.
    • for our whole life of feeling. We should recognise that
    • demands of external physical life with the truths to which we
    • that unclear mysticism which seeks to bring into ordinary life
    • that then the single life which takes its course, as it were.,
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  • Title: The Subconscious Forces
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    • life. In the present time we should take it to heart that such
    • encompassing aspects have to be gained in order to judge life.
    • of life are viewed in the right light. The causes may lie in
    • yet real life transcends them. This too is something which we
    • all it does not consider the fact that in life there is a real
    • the Group-Soul life into the life of humanity as a whole. But
    • individual life and are able to say in the case of individual
    • definite moment in life, so it is also possible to speak of a
    • life.
    • life is most deeply seized by the Central-European Folk-Soul.
    • of the spiritual life of Central Europe? You all know that
    • This characterizes the whole life of Central Europe Think of
    • the spiritual life of Central Europe —
    • not mean a destruction of life. A person who can say,
    • world was filled with life. If you read anything by Giordano
    • to find in the spiritual life of Russia the idea (it should not
    • expression. The spiritual life of Russia is very much inclined
    • above man, setting forth a kind of Group-soul life, but upon a
    • life, and stating that from the East the Truth should begin to
    • life coming from the South.
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  • Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • scales, regarding the interrelationships of life and
    • friendly to the world, in modern research: that is, the human life of
    • sentiment, the human life of feeling. In this modern research, human
    • play no important role as it exists at first in every-day life or in
    • life of subjective feeling something that might be evolved
    • aspect of the life of the soul. Whoever is at home in scientific
    • every moment of our waking life of day: “What you undertake in
    • life affords anywhere a firm basis from which one may search for
    • the super-sensible aspect of human life, to that aspect which
    • aspects” of human life. Men deserving of the highest regard
    • of dreams, and how healthy human life enters into the chaotic
    • persons, the “subconscious” states of the life of the
    • reason, because he did not demand of himself in his sense life
    • easy in ordinary life to acquire an empty consciousness; we need only
    • the whole inner life of the person appears in a new way before the
    • eyes of his soul, as he has passed through this life in his earthly
    • life of the person is now created out of that which appears in an
    • something of his entire earthly life in pictures appearing before his
    • soul at the moment indicated, when the entire earthly life
    • definite point of time in his life he began a friendship with a
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  • Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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    • Conduct of Life
    • capacities of the human soul which belong to our every-day life, and
    • from that which we designate as knowledge in ordinary life and for
    • one who has himself led a life devoted to the acquisition of
    • not dart with such inner force through the life of the soul as, in
    • ordinary life, lives in two states of consciousness — we might
    • whole course of our life upon earth. From the most remote epochs of
    • this life the dream draws the shadows of experiences into its
    • the ordinary daily life, not in the superficial way in which this
    • waking life of day is characterized by the fact that what we
    • dry, matter-of-fact life of the soul, of the intellect. The situation
    • our intellectual life into the deeper regions of the soul. There we
    • intellectual life, even though its connection with the external
    • stimulates the intellectual life to its independent, inventive power,
    • which stimulates this life of the intellect when it passes over into
    • artistic creation, which stimulates this intellectual life even
    • In the act of waking in the ordinary life the situation is really
    • that we can entrust, not to the dream, but only to the waking life of
    • experience defines as the significance of this life of
    • intellectual life, to the ordinary life of science, to
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  • Title: Lecture: Facing Karma
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    • souls from mere knowledge and theory into immediate life, into an elixir of
    • life. In this way, anthroposophy not only provides us with knowledge, but
    • existence as well as in the total life that we spend during physical existence
    • we experience anthroposophy as bringing to us strength, support and life
    • strengthening of life, why do we have to acquire so much of what appears
    • some of the easy-going ways of life that become manifest when we are
    • difficult tasks, and that nothing in life demands more in the way of
    • view how anthroposophy can be fruitful in life.
    • everyday life — a question known to all of us. How can we find comfort in
    • life when we have to suffer in one way or another, when we fail to find
    • satisfaction in life? In other words, let us ask ourselves how anthroposophy
    • Why do we need comfort, consolation in life? Because we may be sad
    • am I afflicted by this pain? Why is life not arranged for me in such a way
    • example relating to the ordinary life between birth and death. Let us
    • to support himself. As a result, life hits him with pain and privation. It is
    • become a decent person. He has found a real foothold in life. He realizes
    • Even a simple consideration of life between birth and death can lead to this
    • view. If we look at the totality of life, however, and if we face our karma as
    • golden rules of life that we all carry in us a wiser man than we ourselves
    • life is less wise. If it was left to this less wise person in us to make a
    • Maximum number of matches per file exceeded.
  • Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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    • in the soul into actual life, into an elixir of life. What really
    • compass of life — which includes physical existence and the
    • that Theosophy bestows upon us forces whereby life itself is
    • that strengthens and infuses vigour into life, why is it necessary to
    • sciences existing in outer, physical life.
    • Now in matters of this kind, all considerations of convenience in life
    • in life which may all too justly be expressed by saying: Man is
    • different points of view, how Theosophy can flow into life.
    • for suffering, for lack of satisfaction in life. How, for example, can
    • Why do we need consolation in life? Because something may distress us,
    • my lot? Could not my life have been without pain, could it not have
    • failure to do ourselves justice or find our proper bearings in life.
    • That is what I mean by inner suffering. Why does life bring so much
    • example drawn from ordinary life between birth and death. — I
    • up to the age of 18 or so, entirely on his father; his life has been
    • about learning something, to exert himself. Life brings him many
    • has found his feet in life and can say to himself: “My attitude
    • life between birth and death. And if we think deeply about life as a
    • is a golden rule in life that as human beings we have perpetually
    • “I” of ordinary life has far less wisdom and if faced with
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Christianity: The True Attitude To Karma
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    • life, into an elixir of life. What really matters is that we shall not
    • physical existence but through the whole compass of life, which
    • forces whereby life itself is strengthened and enriched, the more
    • vigour into life, why is it necessary to absorb all this apparently
    • physical life.
    • convenience in life must be put aside; there must be scrupulous
    • that habitual slackness in life which we know only too well; that man
    • Anthroposophy can flow into life.
    • Let us consider one of life's vital questions. I am not referring to
    • lack of satisfaction in life.
    • Why do we need consolation in life? Because something may distress us,
    • my lot? Could not my life have been without pain, could it not have
    • ourselves justice or, find our proper hearings in life. That is what I
    • mean by inner suffering. Why does life bring so much that leaves us
    • example drawn from ordinary life between birth and death. I have given
    • age of eighteen or so entirely on his father; his life has been happy
    • learning something, to exert himself. Life brings him many sufferings
    • his feet in life and can say to himself: ‘My attitude to the
    • This attitude can even arise from quite an ordinary view of life
    • between birth and death. And if we think deeply about life as a whole,
    • Maximum number of matches per file exceeded.
  • Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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    • prevalent view that one whose life abounds with happiness, has
    • life-force within us. Observation of life and its happenings will
    • present life. With respect to much that befalls us, ordinary
    • for unfolding in the life of feeling a kind of memory of earlier
    • memory arising in his life of feeling: in former time, you yourself
    • will be shed upon life and that strength will constantly increase.
    • confronting us in the future; our whole life of feeling will be
    • Life becomes much more tranquil, more intelligible, and that is what
    • is a memory belonging to the heart, to the life of feeling, that must
    • are of importance in a man's karma. For life also continues between
    • in the spiritual world appear in our earthly life — but in a
    • deeply indicative of mysterious connecting-threads in life.
    • bodies, among the most diverse conditions of life, in ancient India,
    • after another. Our present life could not be as it is if we had not
    • holy Rishis of India had come to life again in the souls of these
    • spiritual life — the religions, the philosophies and conceptions
    • twenty-fourth Mary Magdelene I had met during my life! In these
    • something of the history of spiritual life. Goethe's poem Die
    • and more delicate, until at a certain age of life it was transparent
    • his life was brief, in the fourteenth century, very long. During the
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Christianity: Intimate Workings of Karma
    Matching lines:
    • justification for the very prevalent view that one whose life abounds
    • Science may become a real life force within us. Observation of life
    • life. With regard to much that befalls us, ordinary consciousness can
    • good exercise for unfolding in the life of feeling a kind of memory of
    • we shall find that more and more light will be shed upon life, so that
    • whole life of feeling will be transformed. Whereas formerly we may
    • and that it is a memory of an earlier life. Life becomes much more
    • to the heart, to the life of feeling, that must be developed, not the
    • are also of importance in a man's karma. We have a life between death
    • experiences in the spiritual world appear in our earthly life, but in
    • in life.
    • diverse conditions of life, in ancient India, Persia, Egypt and
    • that we pass through one incarnation after another. Our present life
    • seven holy Rishis of India had come to life again in the souls of
    • so all the different streams of man's spiritual life — the
    • the twenty-fourth Mary Magdelene I had met in my life. In these
    • something of the history of spiritual life. Goethe's poem The Mysteries
    • that had developed in him in the thirteenth century. Then his life had
    • in order to gather knowledge of what had come to life in him during
    • the rosicrucian stream of spiritual life. And Christian Rosenkreutz
    • Maximum number of matches per file exceeded.
  • Title: Mystery of Death: Lecture VII: Cosmic Effects on the Human Members During Sleep
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    • life, to more or less subconscious facts today which express
    • themselves in the historical course of human life.
    • awareness of life.
    • the external science intervenes rhythmically in our life by
    • the waking life if it had consciousness, we would have to
    • destroying and paralysing the sprouting summer life. As well as
    • wants to compare something in his microcosmic life to the
    • macrocosmic life: waking is like the spring coming in our life
    • and the waking life is like the summer. The autumn is like
    • — Just the reverse is reality. The summer life is the
    • sleeping life and the winter life is the waking life. This is
    • just touch a truth where we can see that life begins to have a
    • life and over which we are generously helped to get because
    • life does not reveal the truth in the everyday sense. Although
    • we must stand, of course, in the external life on the ground
    • which this external life requires from us, we have to be
    • to those realms where other characteristics of life begin.
    • for the soul-life. We have to accept while we live in a certain
    • external, physical life with that for which we must rise diving
    • bring in that everywhere in the everyday life what spiritual
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  • Title: Mystery of Death: Lecture VIII: The War, an Illness Process
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    • for the observation of life. In our time it has to suggest
    • view for the judgement of life. Indeed, it is a big and also
    • phenomena of life are seen in the right light, you understand
    • never be upset. However, life has developed this way that the
    • proofs were absolutely correct, but life goes beyond proofs.
    • at all that there is a real development in the life that the
    • certain time of life; we can also speak of a development of the
    • the time between 1750 and 1830. The Central European life is
    • characteristic of this Central European cultural life? You all
    • and cultural life, says in one of his nice sayings
    • Death cannot mean destruction of life. He knows that an
    • internally in the Russian cultural life, if it is not taken
    • says, as a “miracle.” The Russian cultural life is very
    • rises up above his people. In the first time of his life,
    • national and social life.]
    • There a very rich German cultural life came about, a most
    • Christ Himself must come to life in the human ego efficiently.
    • in him. In the later life one cannot teach human beings
    • The Life and Strange Surprising Adventures of Robinson
    • adventurer's life in the external experience to everything,
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  • Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • scales, regarding the relationships of life and existence.
    • friendly to the world: that is, the human life of sentiment, the
    • human life of feeling. In modern research, human feeling is not
    • everyday and in scientific life. Yet, if we recall — as science
    • may exist, even within the life of subjective feeling, something that
    • different: this is the will aspect of the life of the soul. Whoever
    • this human will which says to us in every moment of our waking life
    • there is anywhere in life a firm basis from which one may search for
    • called attention to the super-sensible aspect of human life, to that
    • aspects” of human life. Men deserving of the very highest
    • healthy human life enters into the chaotic experiences of dreams in
    • “subconscious” states of the life of the human
    • himself in his sense life that complete clarity which we possess
    • It is rather easy in ordinary life to acquire an empty consciousness;
    • memory: the whole inner life of the person appears in a new way
    • before the eyes of his soul, as he has passed through this life in
    • becomes a precise picture of man's life, such as appears, even
    • of his entire earthly life in pictures appearing before his soul
    • soul at the moment indicated, when the entire earthly life confronts
    • definite point of time in his life he began a friendship with a
    • Maximum number of matches per file exceeded.



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