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Query was: nature

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• Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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  • notion of, that is, a particular faculty of seeing into the nature of
  • a concept, the nature of an idea, and so on. To put it briefly, these
  • of course, according to the nature of the being. The spine is above
  • and the animal nature. At all events man roes through the experience
  • this unconscious appearance of animal nature hold man back from going
  • of nature, when its organisation is looked at in relation to the ordering
  • of nature, what exactly is the animal? You see when the old Moon evolution
  • animal in the form of its organisation? Nature becomes sick and the
  • sickness of nature is the animal, especially the higher animal. In the
  • animal organisation there holds sway the sickness of nature, the sickness
  • nature, not so much the lower animals but those that are higher. But this
• Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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  • things of a disconcerting nature will proceed from what is contained
  • is indeed the view that in everything spread out in Nature, spread out
  • way, nature herself is to be looked upon as direct revelation of the
  • has no wish to separate outer nature from the divine spiritual but would
  • nature. Whoever can think in accordance with reality will be unable
  • individual beings of the hierarchies with nature, is concerned.
  • nature ceases. This he admits.
  • drop in the ocean of the divine, therefore having itself a divine nature,
  • nature an the water of the ocean as a whole—should this be understood
  • gaze upon nature as she is presented to him by modern science. But the
• Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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  • of such a nature that they can throw light, it may be said, from another
  • to look for a new relation to external nature since the old means to
  • only by manifestations of the being of nature, and the being of his
  • of Nature. But now, when one presses on to knowledge, when one trains
  • plant nature where their inner organisation is concerned, and having
  • position of man where his relation to nature around him is concerned.
  • In the same way as the plant-animal is unable to enter external nature,
  • nature which can be put thoughts. Goethe never looked for laws of nature,
  • the whole of mankind, man has on the one side the robust, crude nature
  • may say. Those prophetic natures like the Hebrew prophets to whom such
  • prophetic natures but in the time of the Greeks men still had their
  • up to the nineteenth century, the other nature, man's breast nature
  • during the Greco-Latin period. The breast nature was inured to this,
  • thoughts dictated by nature, for what they like best is merely to make
  • about their nature, about what they are and their character. By bringing
  • saying, the venerable nature is certainly not to be disparaged, which,
  • has to judge the world in a certain way, the world of nature as well
• Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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  • much also could be said of a similar nature to what can still be said
  • to as the thinking about nature and natural phenomena. It is on this
  • is revealed every time there is real deep observation of nature, namely.
  • that the spiritual holds sway behind all-phenomena of nature, all facts
  • of nature. This lack of interest in the spirit is particularly noticeable
  • nature are concerned we actually go to sleep in the presence of another
  • to nature at night, something is sent to sleep in us by the presence
  • superphysical nature. (cf. Z-234)
  • child which obviously springs from the very sources of nature—try
  • himself is of a divine spiritual nature, and shall learn not to recognise
  • divine spiritual nature, in the recognition that what goes around on
  • fellow our inmost human nature there is never any possibility for our
  • speaks of human nature being fundamentally evil. And how widespread
  • nature in its actual depths is evil: In the civilised world of Europe
  • and its American sister country it is said that if human nature is not
  • is by nature good. Here is a mighty difference which would play a much
  • the conviction that man is by nature good, or the European holds that
  • human nature is fundamentally weighed down by evil—from the standpoint
  • in the depths of the inner nature.
  • something, for example, in the nature of uncertainty may enter the soul.
• Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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  • be found in nature. Pagan religion is at the same time essentially the
  • perception of nature. In the heathen the contemplation of nature is
  • man arises out of the becoming and the weaving of the phenomena of nature,
  • evolving, with what is there in nature and what is coming into existence
  • through nature. Then, to crown what he is able to gain by his perception
  • of nature, the heathen seeks to grasp as it were with his soul what
  • is living in this nature as divine and spiritual. We see this in those
  • ancient times by the way which man out of his own bodily nature becomes
  • the contemplation, of nature to the crowning point of her edifice—the
  • perception of the divine spiritual within nature.
  • human race. For however hard it is sought to recognise from nature the
  • Nature. The God Jahve, Jehovah, waves and weaves through the life of
  • the events of nature into which man also is interwoven on earth, then
  • there is no doubt it becomes impossible to bring the events of nature
  • this impossibility of reconciling what happens in nature with the impulse
  • in the course of nature, the just can suffer, can be brought to misery,
  • and how in contradiction with what nature brings, the just man has to
  • nature, from the cosmos, shows us what difficulty exists between the
  • by being so polarically opposed to the outlook on nature prominent in
  • to the Jahve impulse, a being having a part in human nature as this
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• Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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  • the Mystery of Golgotha, we find on close scrutiny that the bodily nature
  • of man was more spiritual than it is today. And it was this bodily nature
  • of the spiritual had sunk to its lowest degree in man's bodily nature.
  • clearly if we look at the nature of the old Mysteries. What purpose
  • this instinctive nature would never have been able to find their way
  • experiences of soul, the man's nature really became so transformed that
  • a man's nature could no longer be straightway transformed in this manner
  • to the understanding which can be employed quite well where nature is
  • nature. And it is only honourable to admit that the farther men progress
  • directed to external nature. We can put it like this—anyone only
  • to Nature, must in honesty gradually come to own that he does not understand
  • but absorbed into the Latin nature, still there in the language and
  • and the various natures of those sections of the people looked upon
  • understood there, will have to be grasped. Something of the nature of
  • of the German nature just because he is so entirely without national
  • pagan altar to Nature, then the man Goethe was most strongly influenced
  • to which nature herself proceeds. He goes on his own path, his own individual,
  • to Nature just recited to you by Frau Dr. Steiner—compare
  • “Nature! we are surrounded and enveloped by her, unable to step
  • is Nature . . . Everything is her life; and death is merely her ingenious
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