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Searching Rudolf Steiner Lectures by GA number (GA0207)

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    Query was: conscious

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Lecture: Evil and the Power of Thought
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    • all that is reflected into consciousness as memories — here we
    • consciousness. But this ordinary consciousness gives him only what
    • one's inner being with ordinary consciousness; and although the outer
    • What presents itself to the ordinary consciousness of modern man as
    • reflected out of man's inner being into his consciousness.
    • consciousness as we are to look behind a mirror without breaking it.
    • conscious of this fact.
    • worse than if man takes full cognisance of it, and from this conscious
    • facts. Then they were able to conquer by consciousness what
    • of intellectualism set in, this same fear became unconscious, and as
    • unconscious fear it still exists. Under all manner of masks it works
    • man was and still is influenced by this unconscious fear to the
    • the outer world. That is why the Ego-consciousness disappears in sleep,
    • it occurs in sleep and as it existed in fully conscious knowledge for the
  • Title: Lecture: The Seeds of Future Worlds
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    • we remain within the limits of ordinary consciousness, we retain
    • to be reflected back again into consciousness, and so we have a
    • call the laws of nature. But with ordinary consciousness we never get
    • consciousness, however, we do come through it. Then men of ancient
    • Oriental wisdom penetrated it with a consciousness informed by
    • cannot hold its own in consciousness.
    • consciousness, now and in the early future. For if the pure
    • it is essential that man should acquire once more a consciousness of
    • is perfectly possible for the consciousness of the present day, he
    • consciousness, beginning with sense-perception and going on as far as
    • world that is given for ordinary consciousness; we come forth into it
    • analyse the world as it is given for ordinary consciousness, and does
    • ordinary consciousness, this is as far as we can go. With the ordinary
    • consciousness we can come to the Father God, but no further. It is
    • untruth has thus found its way into modern religious consciousness.
    • Christian centuries, in the endeavour to realise in consciousness the
    • necessary to change the whole form of our consciousness. The abstract
    • form of consciousness in which modern man is born and bred, and which
    • consciousness. Needless to say, one cannot set things before the
    • them to find their way into ordinary consciousness; they must become
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  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • his ordinary consciousness any conception of his own self. He
    • which fills his waking consciousness. But when he considers his
    • man's present consciousness.
    • human consciousness. In Michelangelo's “Last
    • ordinary consciousness: consequently mankind is threatened by a
  • Title: Fundamental Impulses in the Mysteries of Ancient and Modern Times
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    • being rose into the consciousness of mankind in these Mystery
    • consciousness as memories. This is what constitutes the soul s
    • an answer through his usual consciousness. But out of this
    • usual consciousness nothing else except outer
    • by looking into man's inner being with the usual consciousness,
    • What appears to a normal consciousness as self-knowledge, is
    • his consciousness from his inner being. If man really wants to
    • would happen if man were not led to this state of consciousness
    • with his consciousness, than when man acquires a fully
    • conscious knowledge of this destructive centre and proceeds
    • the facts. Then they were able to conquer consciously what had
    • unconscious feeling and continues working as an unconscious
    • influence of this unconscious fear and reached the point of
    • in the outer world. Hence Ego-consciousness disappears in sleep
    • sleep, which existed as a fully-conscious knowledge in the
    • present-day such things do not enter into the consciousness of
    • until man will have acquired consciousness of the fact that
  • Title: Cosmosophy 1: Lecture I
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    • first came to the consciousness of humanity in these mystery
    • consciousness as memories — here we have what forms the
    • ordinary consciousness. This ordinary consciousness, however,
    • consciousness; and although the outer impressions are
    • consciousness of modern man as self-knowledge is only the
    • inner being into his consciousness.
    • inner being with ordinary consciousness as we are to look
    • forces of ascent only if man becomes conscious of this, that
    • this consciousness? Already in the evolution of our time we
    • bring it to consciousness, it is much worse than if man takes
    • to conquer through consciousness what had to arise in them as
    • intellectualism set in, this same fear became unconscious,
    • and as unconscious fear it is still active. Under all kinds
    • this unconscious fear to the degree of saying, “There
    • senses in the outer world. That is why the I-consciousness
    • I, as it exists in sleep, as it existed in fully conscious
  • Title: Cosmosophy 1: Lecture II
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    • ordinary consciousness we retain memories only of the
    • back again into consciousness, and so we have a memory of a
    • consciousness, however, we never penetrate through this
    • tapestry of the senses. With ordinary consciousness we
    • we penetrate with ordinary consciousness the memory-mirror
    • within. With a developed consciousness, however, one does
    • penetrated it with a consciousness informed by instinctive
    • its own in consciousness.
    • necessarily be absorbed into man's consciousness, now and in
    • more a consciousness of these worlds. He must acquire a
    • consciousness of these worlds if Christianity is again to be
    • consciousness, to build up natural laws. Following a line of
    • thought that is perfectly possible for the consciousness of
    • world which we survey with our ordinary consciousness,
    • for ordinary consciousness; we emerge into it as physical man
    • for ordinary consciousness and does not arrive at gathering
    • ordinary consciousness, however, one cannot go farther than
    • consciousness, but no further. It is characteristic of our
    • consciousness. What man experiences inwardly, through which
    • order to bring to human consciousness the distinction between
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  • Title: Cosmosophy 1: Lecture III
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    • consciousness, the stage of cognition that is adapted to our
    • constitutes the actual consciousness of the time. This stage
    • of consciousness is called “objective cognition”
    • ordinary consciousness; to understand the life of the soul,
    • but into consciousness, we distinguish in its fluctuating
    • ordinary consciousness, but fundamentally they are foreign
    • life of thought does not actually come into our consciousness
    • dream into the ordinary, conscious waking life and be
    • into our waking consciousness, and it radiates back as a
    • into our organization and become conscious from within
    • light of our thinking consciousness, our conceptual life
    • consciousness; they are remembered in those fragments that
    • consciousness. This ordinary consciousness is aware of the
    • clear in our consciousness as the conceptual content of our
    • come into ordinary consciousness. As soon as the spiritual
    • consciousness of man's experiences between falling asleep and
    • consciousness one does not have the true I. What do we have
    • as the I in our ordinary consciousness? This must be
    • not lived through consciously, that are therefore not within
    • the present content of our consciousness. They are there,
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  • Title: Cosmosophy 1: Lecture IV
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    • yesterday how the human being in his consciousness approaches
    • consciousness, however, is not able to grasp what lives
    • within the human being, because consciousness strikes up
    • reminiscence of dreams in ordinary consciousness. Then he
    • consciousness can perceive how these pictures descend into
    • consciousness. We dream continuously, as I said yesterday,
    • the animal world, we find in the animal world a consciousness
    • pictures that we form during waking consciousness, stream
    • can say, therefore, that the animal lives in a consciousness
    • that is similar to our dream consciousness.
    • the consciousness that we ourselves have as human beings here
    • existence. It has a consciousness such as we human beings
    • consciousness as an animal's but a consciousness similar to
    • sleeping being. We also, however, develop this consciousness
    • consciousness that we develop as sleep consciousness is
    • something that actually continues as an unconscious element
    • inserted into our conscious element, forming gaps in our
    • memory, as I described yesterday. Our consciousness is dull
    • most people, just as is the case in plant consciousness.
    • earth-soul. The whole earth-soul has a dreaming consciousness
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  • Title: Cosmosophy 1: Lecture V
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    • consciousness at all, but because the subjective thoughts,
    • our consciousness.
    • of the I, we must be fully conscious that it is the I that
    • bring this mood to consciousness. Let us try to bring to
    • consciousness how in some moment of his earthly life man is
    • what he knows and already has consciously encountered in
    • conscious experience. What is still unknown to him lives
    • reflected up into our consciousness in feeling. If I make a
    • our consciousness just what the experience of the feeling is,
    • Imaginative consciousness as dream pictures (see drawing),
    • its course in such a way that what we are conscious of as
    • really seen when it is seen through Imaginative consciousness
    • as picture (red, inside). For the ordinary consciousness this
    • lives in man, which, when he brings it to consciousness, can
    • thought, however, remains unconscious, and only that which we
    • inner activity of thought, enters our consciousness. It is
    • thoughts come into consciousness (
    • described? You see, the subjective thought becomes conscious
    • thinking, however, in subjective thinking, we are conscious
    • thought to another, and we are conscious of the activity that
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  • Title: Cosmosophy 1: Lecture VI
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    • ordinary consciousness the laws underlying the mineral realm.
    • thus adopts a mineral consciousness, let us call it, that is,
    • a consciousness adapted to the mineral realm. The human being
    • carries the outcome of this consciousness, the weaving of
    • consciousness.
    • this consciousness. What penetrates up into this mineral
    • consciousness, in spite of not belonging to it, what colors
    • it, is the moral consciousness. This is what arises out of
    • all the processes of consciousness connected to our will
    • consciousness and is something that the human being takes
    • mineral consciousness colored by moral experience; with what
    • becomes of this consciousness, he then lives further in the
    • consciousness, but through this mineral consciousness he
    • consciousness, he can preserve intact his relationship to
    • from the moral side has colored this mineral consciousness,
    • for after death this mineral consciousness strives, as it
    • would be unable to find even the subconscious relationship to
    • consciousness colored by the conditions that in a certain
    • consciousness.
    • experience into what he possesses as mineral consciousness.
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  • Title: Cosmosophy 1: Lecture VII
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    • what I called a mineral consciousness. It can be called this
    • laws, and this consciousness therefore is tinged by, or
    • portal of death with a mineral consciousness is essentially
    • himself from the earth with the mineral consciousness
    • develops the mineral consciousness. At first, however, this
    • consciousness is permeated with all that the human being
    • however, it is permeated by mineral consciousness. When we
    • the mineral consciousness of the deceased human being, that
    • consciousness of the dead at the beginning of their career
    • consciousness that is more plant-like in nature; it is not
    • the mineral consciousness he possessed before but a
    • consciousness that arises through the human entity being
    • consciousness, and it can become apparent to us that he
    • develops a plant-like consciousness. During this time he
    • that in part have their point of origin in the consciousness
    • the world of human consciousness in the middle period between
    • in an inwardly conscious way in the period immediately
    • becomes conscious of something that is most characteristic of
    • of the plant-like consciousness that is developed in the
    • consciousness (see drawing below,
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  • Title: Cosmosophy 1: Lecture VIII
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    • what holds it together exist in man's conscious life. It
    • remains entirely in the subconscious. It has, however, the
    • Imaginative consciousness. Then we develop, as it were, the
    • it remains unconscious, but it is active. Basically it is
    • nourishment. It remains in the subconscious. We cannot
    • perceive pictures by means of our Imaginative consciousness,
  • Title: Cosmosophy 1: Lecture IX
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    • of the human being into our consciousness, we can only apply
    • consciousness, the human being at the same time brings his
    • own spirituality to consciousness.
    • their true form into consciousness — as the seed for
    • immersed but that are not called to do actual self-conscious
    • can be taken up through earthly culture, this I-consciousness
  • Title: Cosmosophy 1: Lecture X
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    • fully conscious of them, represent only what glimmers up to
    • filling our consciousness and constituting the content of our
    • real than what we experience in consciousness. What we
    • experience in consciousness is, as I have said, only
    • If we perceive the will consciously or, let us say, in an
    • images that we experience consciously are the shadow pictures
    • way, though dully. We can have a waking, conscious perception
    • consciousness, how little rises upward from our inner being
    • to our consciousness. We understand, as it were, only little
    • ordinary consciousness, we can actually see as an immediate
    • the I lives as a fully conscious entity in the earthly human
    • have in all human consciousness only the senses' appearance.
  • Title: Cosmosophy 1: Lecture XI
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    • any view of himself in his ordinary consciousness. He cannot
    • which fills his waking consciousness. If man views his
    • consciousness.
    • for a longer time in human consciousness. In Michelangelo's
    • standpoint of general consciousness; consequently humanity is

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