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• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • The ancient Greek Mysteries still knew this. In the Lemurian age the
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism,
  • Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism,
  • and a Greek also living at that time in the kingdom of the Franks. The
  • Greek, who was naturally at home in the particular soul-constitution of the Greek peoples which
  • through Christ Jesus, was the ransom actually paid? He, the Greek thinker, came to the solution
  • theory that this Greek developed from his thoroughly Greek mode of thinking, which was now just
  • the West, debated in the following way about what the Greek had argued. He said: Ransom can only
  • between Alcuin and the Greek purely positively and will ask what was really happening there. For
  • It is not discussed in such a way that in a certain sense both personalities, the Greek and the
  • indeed, this is the case. The Greek continued, as it were, the direction which, in the Greek
  • similarity. Thus we see how Platonism lives on like an ancient heritage in this Greek who has to
  • quiet note, for much of Greek culture was still alive in him. It develops then with particular
  • the Greek peninsula as a sort of last offshoot of the oriental constitution of soul. And when we
  • lived in the Greek who, at the court of Charlemagne, had to debate with Alcuin. And in this
  • `nothing' was the outer form. And thus, when the Greek spoke of death, whose causes lie in the
  • significant moment when Alcuin debated at the court of Charlemagne with the Greek. For, what was
  • The debate with the Greek is described in Karl Werner's book
  • the view of a Greek scholar, who presumably was a member of a Byzantine legation at
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • blossoming of oriental culture; in Greek art as he construed this for himself from Italian works
  • modern people, in the culture of ancient Greece. Goethe also strove towards this Greek element.
  • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
  • the shaping of the social organism. For this very reason the Greeks did not believe that their
  • follows this line of investigation, that one comes to an important point in Greek
  • where things go on in the usual way, the Greeks considered themselves dependant on their gods, on
  • importance, then the Greeks said: Here it is not those gods who work into imaginations and are
  • the Greeks concerned themselves when they wanted to receive social impulses. Here they ascended
  • spirit in order to be inspired in the sphere of the spirit. But just as the Greeks turned to
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • civilization but which was already prepared for in Greek and Roman times. Thus one can say:
  • During the course of Greek and Roman history, when the Mystery of Golgotha was accomplished on
  • towards the West — to the Greeks and the Romans — one could receive what was related
• Title: Talk To Young People:
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  • spirit. The English-Greek word enthusiasm has the divine within it
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • particular, Greek philosophy that which was developed for instance as
  • Greek philosophy in the teachings of Plato and Aristotle
  • — how the ideas of Greek philosophy endeavoured to
  • Greek philosophy and which approached the Mystery of Golgotha from
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • thought-world of the universe. It was allotted to the Greeks to form
  • Occidental. The Greeks were to find the transition from Oriental to
  • Now if you examine both Greek literature
  • and Grecian art you will everywhere find how the Greek strove to
  • each). The Greek Plato, however, depicts Socrates as the embodied
  • of Greek art — that the whole preceding world is
  • souls that the Greeks had not, of course, the Christian view of the
  • component parts of the human being, which have in the Greek
  • world-concepts, in Greek art, then flowed together to the whole human
  • Greek you find polaric difference. In Greece everything strives for
  • Acropolis, or a Greek Temple, they stand there in order to remain
  • Greek temple one feels as if, one would like best to be united for
  • The second was that the Athenian-Greek
  • Mystery of Golgotha. For that reason Justinian closed the old Greek
  • the condemning of Origenes, with the closing of the Greek schools of
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • facts veiled in the myth. Only reflect how already in ancient Greek
• Title: World Downfall and Resurrection
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  • shadow of that kind of intellect which lived among the Greeks,
  • failed, the Renaissance came as a kind of makeshift. Greek
  • offered to human beings in the form of education. Greek culture
• Title: Lecture: Philosophy and Anthroposophy
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  • not describe at length the characteristics of the various Greek
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • originally only existed spiritually in the supersensible. The Greeks, for
  • for the Greeks has gradually imprinted itself into the brain. This is
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • the development of the ancient Greek culture. What the Greeks
  • humanity. What precedes Greek culture, which is concurrent in a
  • human being in the time prior to Greek culture, we find that
  • as it does today for the times preceding the Greek period. For
  • came Greek civilization with its own characteristic world of
  • welled up as it were in the Greek soul as something inwardly
  • creations of the Greeks appear as fully permeated with
  • Greek world. What St. Augustine expounds in his
  • beautiful, those majestic and so perfect Greek gods, Zeus and
  • turning point in the spirits that follow the Greek period,
  • ancient Greek times is what has come down to us in Raphael's
  • and outer splendour. Greek paganism was represented in its gods
  • and venerated by the Greeks in their intoxication with beauty.
  • tradition in an age in which Greek treasures that had been
  • see it absorb the Greek element into its spiritual life. We see
  • overcome by Greece spirituality. Thus, the Greek element lived
  • on in Rome. Greek art, to the extent it was absorbed by Rome
  • through by the Greek element.
  • why does this Greek element not remain a characteristic feature
  • Because, not long after this Greek element had poured itself
  • Maximum number of matches per file exceeded.
• Title: Leonardo's Spiritual Stature: Lecture
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  • what it was for instance in Greek times. We may attempt to
  • transpose ourselves, for example, into how a Greek artist
  • so! Why is this? It derives from the fact that in Greek times
  • the cosmos. In the times when Greek art arose, one sensed, for
  • Greek female figures, we find they are all directly felt.
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • exist concerning this Greek age, but these are insufficient to
  • enable one to understand the Greek world. Yet what the Greeks
  • experienced has found its rebirth in the works of Greek art,
  • has been re-enlivened by significant Greek personalities.
  • Immersing oneself in them, letting the Greek spirit affect one,
  • a truer picture of the Greek world is attained than in merely
  • beginnings of the Greek world. Adopting his general standpoint,
  • “Iliad” — to the battling Greek and Trojan
  • the gods with the normal human world of warring Greek and
  • which the Greek and Trojan heroes belong. Thus, Herman Grimm
  • science. He did not look further back than the Greek age. For
  • millennia. The first millennium for him is the Greek
  • Greeks, as though he were to say: In looking to the Greeks,
  • though one beheld what is superhuman. Still, out of this Greek
  • that arose in the subsequent Greek world end in what follows,
  • shape in such a way that the Greek world is as though absorbed
  • and Greekness is incorporated into the Roman world, overcoming
  • Goethe, the Greek-soul of Homer, to the stream that he sees
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • different again during the time the Greek language developed,
  • is for instance not pointless that when the Greek speakers say
  • undifferentiated, in the Greek application of speech, while in
  • regard. The Greek always felt words themselves rolled around in
  • all sides, this is how the Greek or even the Latin experienced
• Title: First Class, Vol. I: Lesson 2
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  • pre-earthly existence. The Greeks felt that vitality, as did
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • point was brought to humanity by means of the Greek mysteries
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • the subject of parenthesis used by an old Greek writer.
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • culture. If one had suggested to a Greek philosopher of the Athenian
  • communicated afresh. True, the Greeks realised that higher spiritual
  • the centuries when Greek philosophy came to flower in Plato and
  • Greek culture, had spread over into Italy and still further into
  • read the chapter on Plato in Paul Deussen's History of Greek
  • in connection with Greek philosophy could have anything very valuable
  • Phoenicians, Greeks, Romans — all will name their Gods. The four
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • vertical in gaining their experience. The ancient Greeks
  • the earth in the vertical fashion the ancient Greeks and
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • the ancient Greek period. Original Greek antiquity still
  • spread through the late Greek and then, particularly, the
  • up from the south, spreading through the late Greek world
  • Greek period, grew tough and indeed brutal in the Roman
• Title: Problems of Our Time: Lecture I
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  • Greek body. That which arose, with such concrete force,
• Title: Problems of Our Time: Lecture II
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  • Rome. Naturally the Greek and Roman world was far more highly
  • the brains of the Greeks and Romans were decadent,
  • first reflected from the Greeks and Romans, so the spiritual
  • through a certain schooling to absorb Greek culture, and have
  • more and more deeply into the Greek world. This has a great
  • for the world. The Greeks did otherwise; it never entered their
  • and “young gentlemen”) the Greek language: for in a
  • the Greek language, as is done to-day, man acquires the same
  • language, and when we take Greek culture and language into our
  • same time. For the Greek it was quite natural to construct his
  • blood. This finds expression even in Greek sculpture. Compare
  • the Zeus- or Athene-type. The Greeks knew perfectly well what
  • to what in the Greeks came through the blood. Our intellectual,
  • Greeks. Hellenism intrudes into our times luciferically.
  • metamorphosed into Romanism. Compared with the Greeks the
  • came to the Greeks from the blood. Unlike the Greeks they made
  • incomprehensible thing to the Greeks. To be born a human being
  • the cud of Greek knowledge, to allow the Roman political ideas
  • Greeks and Romans have eaten. Economic life must be modern. We
  • have gradually woven into our economic life the Greek life of
• Title: Problems of Our Time: Lecture III
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  • Caligula enacted such worship for the statues of the Greek Gods