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  • Title: The Inner Development of Man
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    • himself inner abilities, soul forces and spiritual perception by his
    • mystic trains himself to acquire understanding of soul and spirit
    • worlds. It cannot be emphasized enough that nobody devoting himself to
    • realize that a quality that he develops within himself, a thought that
    • he imprints in himself by constantly holding it in his mind, becomes
    • decade, will never determine anything within himself about these
    • concerning himself, the better his comprehension in the area of truth.
    • own choosing, incorporating it into himself, such a person is well on
    • on himself. Through insignificant alterations the loftiest heights are
    • He who permeates himself with this mood and looks at his life and all
    • however, have to give himself up to these thought attitudes as if they
    • himself from any flighty thinking or possibility to mistake illusion
    • a person of common sense wire only devotes himself to disciplined
    • person must be able to tear himself away from all sense impressions,
    • inner sounding. Man must give himself up to thoughts, concepts and
    • himself. The intellectual comprehension is not important; the love for
    • them must realize that he is leaving himself open to certain dangers.
    • feelings within himself in order to nurture these soul eyes. The
    • Furthermore, it is necessary that man rid himself of something that is
    • to himself and cannot suppress the desire to pass it on, his soul will
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • himself to be truly practical is the one who can see beyond the
    • a truly significant man, who twenty five years ago, pitted himself
    • hand, has exposed not so much himself but the science of Physiology
    • the methods of this learned professor were applied to himself. After
    • occupied himself with the women's question, was at pains to study in
    • areas, and to show thereby that he has acquainted himself deeply with
    • from then onwards he begin to work in himself. This ‘I’
    • to himself of certain passions and desires, ‘you cannot pursue
    • himself, that his astral body consists of two parts. One part is that
    • part which he himself has developed within it. This second part, the
  • Title: Lecture: Problems of Nutrition
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    • who finds himself disgusted enough with meat will surely survive
    • over the brilliance of physical light he can say to himself,
    • within himself and make an inner effort to bring about the
    • himself. Yet, if he takes the opportunity to unfold his own inner
    • however, it is possible that a man may not yet find himself strong
    • will no longer restrict himself to a narrow life. The person who is
    • fundamentally a meat eater, however, limits himself to more narrow
    • vistas and directs himself more rigidly toward one- sidedness.
    • should develop physically within himself through his ego being
    • Man can nourish himself in such fashion that he
    • undermines his invisible independence. In so doing he makes himself
    • an expression of what he eats. Yet he ought to nourish himself in
  • Title: Lecture: The Etherisation of the Blood
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    • the moral impulses he takes into himself through the life of thought
    • waiting, they will see the Etheric Christ. He will Himself be there,
    • Buddha himself, as transformed Bodhisattva, speaking in powerful words
  • Title: Lecture: Overcoming Nervousness
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    • has not should concern himself with such ideas. It should be emphasized,
    • In still another exercise a person should endeavor to watch himself the
    • pupil to deny himself the wishes in such a way that the child becomes
    • himself wishes. What is hereby achieved is of untold importance. When,
    • man himself and are not basing your judgment on the effect his conduct
  • Title: Jesus and Christ
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    • industrial achievements to show that man has now severed himself from
    • himself, “Man learns to know his real being only when he has torn
    • himself away from his body.” The strange but distinct mood evoked in
    • God, the primeval source of his being. Within himself he could feel
    • initiation, led man to experience within himself what lies at the base
    • himself of the cares and troubles, the passions and instincts of his
    • and raise himself to the soul-spiritual essence permeating the
    • universe. In not a bad but a good sense, he was beside himself. He
    • cosmos he could say to himself that through living in the universe and
    • himself.
    • to say to himself, “There came a time in the evolution of the world
    • himself must have entered the evolution of the earth in some other
    • way, independently of man. A Being must have taken into himself what
    • take into himself from the cosmos what the disciples of the other
    • arose that man no longer needed to go out of himself in the one
    • himself in his own being. With Christianity something entered human
    • evolution that enabled man to say to himself, “You must remain a human
    • the same; man remains human even when he goes beyond himself and
    • is just as true, that is, man can experience Christ within himself
  • Title: Lecture: Newborn Might and Strength Everlasting
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    • is brought before the world so magically, uniting himself in his thirtieth
    • of Golgotha and prepares himself for the approaching Christmas festival. In
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • himself ready to receive the Christ-Being. This event is indicated
    • the Christ-Being. At His death the Christ-Being poured Himself out
    • being, who later sacrificed himself as Man, offered himself for
    • The child learns to walk; that is to say, he learns to raise himself
    • of this Ego to bring himself to a vertical position, to raise himself
    • force by means of which man raised himself into an upright position. Thus,
    • later to consciousness, can raise himself upright. In order that man
    • the etheric super-earthly Christ-Being, to protect himself from that
    • This which man received into himself in the old Lemurian epoch has
    • speech, he wrests himself free from those spiritual forces that are
    • will consider how he has transformed himself from a dumb into a
    • Man has made himself independent of those forces which spiritually flow
    • upright he made himself independent of the first stream. If he had
    • later became the Nathan-Jesus child, received into himself the
    • heights, later to be born as the Nathan-Jesus, united himself with the
    • Golgotha. This can be the case even now if man will prepare himself
    • Himself is present in the power of Memory. He will be able to speak
    • Which streams into Man himself,
    • speak because he has united himself with the Christ-Impulse. Looking
  • Title: Lecture: The Four Sacrifices of Christ
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    • Himself once in a human body, in the body of Jesus of Nazareth. But this
    • however, He ensouled Himself — I cannot say incarnated — in one
    • Himself in an archangel He brought forth the power to avert the danger of
    • ensouled Himself again in an archangel, and what was accomplished by
    • being will acquire, when he is able to imbue himself with a true
    • Christ Being ensouled Himself in an archangel, and the power thus
    • Himself in an archangel. It is the dragon, trodden under foot, that has
    • expose himself to them and allow only these vapors to work upon him,
    • Christ Being Who had ensouled Himself three times in archangelic form
    • himself and what comes to him from without. Since 1909 I have felt
  • Title: Lecture: Anthroposophy and Christianity
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    • being of man himself. Granted, in spiritual science man must examine
    • disposal — himself. The premise of spiritual science is that in
    • instead of perceiving himself and the world through the instrument of
    • doesn't need to exert himself. However, as soon as we become passive
    • developed, so that a person can reach the stage of giving himself
    • succeed in making himself at home in the spiritual world with the help
    • only be researched spiritually. Christ Himself could be found
    • Otherwise, he won't be able to free himself from prejudices. All truth
  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • wings. It must not appear, however, as if the Christ Himself were
    • abyss. In that case it would be the Christ Himself who irradiated this
    • buries himself in the cave, working in shackles, ever busy undermining
    • whoever wants to elevate himself to spiritual heights by means of a
    • have an opportunity to dedicate himself to Christ and to the spiritual
    • onto this ether body, and to look at himself (The Russian, however,
    • looks little at himself after his death.) Through all this, Western
    • perceives spiritual life as something outside himself. Somehow he
    • in himself. Solowjow stresses time and again that Christ has to die so
    • himself had been drafted soon after the beginning of the war and at
    • that it is actually possible to say, “He himself ordered the van to
    • nourished himself intellectually by leaning on the ideas of Huxley and
  • Title: Lecture: Preparing for the Sixth Epoch
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    • lived in Athens felt himself to be first and foremost an
    • the personal element, through which every single man feels himself an
    • himself the brother of the other, as the ‘Little Father’ or the
    • philosopher to adopt for himself without question the principle of
  • Title: Lecture: Outlooks for the Future
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    • grown rigid ... The human being should accustom himself to the fact that
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • environment in which the individual finds himself, and how the work, for
    • powers of soul, and familiarizing himself with the more recent
    • of necessity, presented by the life in which the human being finds himself
    • devoted himself for awhile to the spiritual ideas advanced by Zschokke.
    • Buechner and others weaned him away. He allowed himself to be
    • at no time in his life would have committed himself to such a purely
    • spiritual researcher himself. The relationship between the Spiritual Science
    • researcher and the human being who carries on no research himself, but
    • one and will be here figuratively presented. The spiritual researcher himself
    • point, a spiritual researcher himself. Yet this is not essential in order,
    • forces needed for these evolutionary processes within himself, he appears
    • a spiritual researcher who expressed himself in this book, but a man was
    • of the scientist himself, that the hopes entertained by Haeckel and others,
    • intelligible that he could not attain to this insight himself.) Oskar Hertwig
    • within himself.
  • Title: Evil and the Future of Man
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    • him in such a way that he brings to full manifestation in himself the
    • himself the tendencies to evil. Radically, but none the less truly, spoken,
    • receiving them he implants in himself the seed, the tendency to
    • did not receive into himself those inclinations to evil of which I
    • will imbue himself with something that enables him to comprehend man
    • the state of feeling of the other in himself, in his own breathing. As
  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • himself, of lifting into the full light of consciousness much of that
    • people. Everything which the human being develops out of himself
    • fashion, in order to create for himself an object for his self-love,
    • fashion: Understanding about how man can develop himself as a socially
    • degree of wisdom and insight. And he who can connect himself with
  • Title: Lecture: Spiritual Emptiness and Social Life
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    • Goethe himself did not succeed in lifting to the level of spiritual
    • He himself was not capable of this, for culture in his day could give
    • himself from the economic field. To speak trivially, the stomach sees
    • himself into the very essence of the spirit — an attainment still
    • Two ways are open here. Either a man can give himself up to natural
    • science, contenting himself — as often happens to-day — with what
    • himself on his knowledge, but asks: ‘What does this really give to the
    • says to himself: I perceive through my senses: they are indeed
  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • which is for the elect” — and the speaker usually includes himself
    • forces. Where does man himself, as an ordinary person, belong? The part
    • first year. Not until the age of twenty-one does man tear himself away, as
    • release the planetary forces himself, after the age of twenty-one. And yet
    • thinking in quite a new way about man changing himself in his innermost
  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • outside during sleep. And the human being himself, with his astral
  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • himself connected with his bodily nature. As an Ego he would feel no
    • between falling asleep and waking that he is able to feel himself
    • its own. Man receives the moral impulses into himself as impulses of
    • that is astir with life, and finally man himself came out of the
    • asking himself: How can my moral impulses take effect in a world in
  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • standing in the world, can bring to realization in himself in such a
    • because man cannot free himself in his thoughts from these firmly
  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • world picture behind the Egyptian priest mysteries. Kepler himself
    • spiritual heights, united himself with the man Jesus of Nazareth, and from
  • Title: Lecture: The Two Christmas Annunciations
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    • spiritualized way of looking at the universe. And man felt himself
    • through between death and rebirth, and He united Himself with the life
    • As man lives here on the earth and concerns himself with gaining
  • Title: Lecture: The Threshold In Nature and In Man
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    • In his knowledge man feels himself outside Nature. What would induce
    • himself in the presence of deep uncertainties before he could come to
    • feeling of standing on firm ground; he sees himself being hurled
    • When he thought about the world, he felt himself, so to speak, “grown
    • time, and man has thereby detached himself from surrounding Nature. He
    • has learned to look into himself, inwardly to comprehend himself as
    • something that acts independently. In doing so he has placed himself
    • himself — must necessarily, for present-day man, remain an ideal; an
    • thought — the thought that is elaborated by man himself
    • Man felt himself within the world; he was part of it. In our time man
    • is, so to speak, incidental. He sees himself hurled through universal
    • structure of the world is completely divorced from himself; that which
    • himself. True, he thinks his thoughts, and in thinking remains always
    • was not thrust so far out of himself as he is by the modern scientific
    • inner being, should feel himself united there with the inner being of
    • himself continually to do was to behold the living element in the
    • that usually remain hidden, and so lifts himself up to a higher kind
    • full humanity only when he knows himself as a being that thinks and
    • in the inner being of man himself; it can be evolved in full
    • The moment man gives himself up to this imaginative consciousness,
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • He wants to isolate himself, to feel enclosed within his own being.
  • Title: Lecture: The Alphabet
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    • something that Man formed out of himself as his most primal ability;
    • receiving into himself consciousness of his breathing, is meant to be
    • go on to express how Man conducts himself in his temple and how he
    • or to himself, for instance, if with his own eye he sees another Man's
    • death and a new birth, raises himself to the world of the higher
    • speaking, Man felt himself within the cosmos. When the child learned
    • It may be said that if a Man could look through himself inwardly he
    • It is an actual fact that this name which Man gives himself is really
    • everything out of which Man builds himself up as a phenomenon, as pure
    • his being, he would no longer know or possess himself, no longer be
  • Title: Lecture: The Human Heart
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    • descent, when he approaches the earth to imbue himself with a new
    • embryo, of it — man draws into himself the forces of the etheric
    • himself the forces of the etheric world, and, in so doing, he forms
    • his own etheric body. But to say that man clothes himself with his
    • himself an etheric heart, which is an image of the outer universe. In
    • himself out of it again, because his deeds have given him the force to
  • Title: Lecture: Truth Beauty and Goodness
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    • that is elaborated, in a certain sense, by man himself in pre-earthly
    • unconsciously. He is then led, unconsciously, to ascribe to himself a
    • feeling for truth and truthfulness. To feel himself in duty bound
    • a whole world, just as man contains the whole universe within himself
    • pre-earthly existence. Through his sense of Beauty he links himself,
    • the threads between himself and his spiritual past. He who disregards
    • beauty is building himself an abode on earth where the sun of spirit
  • Title: Lecture: Self Knowledge and the Christ Experience
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    • What would happen nowadays if a man were to give himself up entirely to
    • or that he did not tell himself at a certain moment: ‘This is how you
    • and capacity to think, has given himself over to a more chaotic life. With
    • his life could be found once more by seeing himself as a member of the
    • able to say to himself: ‘I live in this or that epoch. I am not man
    • knowledge towards knowledge of himself, ancient man underwent an inner crisis
    • man found fulfillment in his soul-life. He bore in himself the effects of
    • physical-mineral processes. He bore in himself pictures of interweaving
    • himself suddenly at a stand. He had a world of inner pictures, varied,
    • the attempt to know himself. The pictorial way in which he tried to grasp
    • Thyself’, and looks back upon himself, he will not find his full human
    • free inner constitution of the soul. Only then can man know himself and his
    • intellect and know himself as part of the super-sensible world. And then it
    • ancient times, which arose when he had to say of himself: ‘Living in a
    • himself here in earth, that after death he may rise to higher stages of
    • Level, in its world. Otherwise man delivers himself up to chaos, which the
  • Title: Lecture: The Invisible Man Within Us
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    • himself discovers, for example, how belladonna on one side and
  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • himself, substances which are not merely passive, but which are actually
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • on Earth, not as the real man himself, but as the picture of the real
    • within the human being, proceeding not only from man himself. Only in
    • For man himself, the spiritual forces living in this cosmic memory are
    • relation to other human beings, who like himself will be discarnate,
    • himself as a picture — an image of the spiritual Beings, spiritual
    • permeating himself with such ideas and perceptions as I presented to
  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • moment of human evolution, appeared again so that Christ Jesus Himself could
    • lived in earlier stages of Earth-evolution. We see how he unites himself
    • beloved dies in her youth. He is himself still young. What is he going to do
    • with his life now that she has died? He tells us himself. He says that his
    • poetry his magic idealism. He would fain not let himself be touched by Earth
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • himself. The gods faced the great problem of losing to a certain
    • death in himself, when he unites himself with it.
    • nearer to the understanding of death. By yielding himself up to the
    • Christ, he could gain for himself a sure power which enabled him to
    • himself, or else because he was connected in some way with the
    • seen an apostle, i.e. one who had known the Lord himself, after his
    • convince Saul. Only Christ himself could convince him, by appearing
    • the Christ himself taught to his initiated disciples after his
  • Title: William Shakespeare
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    • That Shakespeare himself did not publish his plays was simply in
  • Title: William Shakespeare
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    • Shakespeare himself did not publish his plays was simply in
    • simply asked himself: how should a ghost or a witch appear on the
  • Title: The Manicheans
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    • themselves ‘Sons of the Widow.’ Manes designated himself
    • supposed to have originated from Manes himself. In the legend of
    • designates himself as the Son, He it is who prepares the soul to
    • contrary, supports himself on the inner spiritual light of the soul.
  • Title: Mathematics and Occultism
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    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • withdraw into himself and does not allow any material impressions of
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • experiences within himself to its full extent what Plato here implies,
    • himself the transition from thought permeated with sense to thought
    • simple manner at the stage where man emancipates himself most easily
    • for the Occultist who will raise himself to the higher worlds with
    • this sense Goethe set himself with particular emphasis against an
    • raise himself to a perception emancipated from the senses. It is only
    • qualitative, who can make himself master in the ethereal
  • Title: The Dead Are With Us
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    • know this soul as if he himself were within it, After death knowledge
    • attained true control of himself, that he experiences the rising of
    • ask: How do I approach the dead so that he experiences me in himself?
    • sleep, it would seem to us as though the dead himself were speaking
  • Title: Lecture: The Origin of Speech and Language
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    • whether he himself could attend to them and quench their thirst for
  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • relate himself to the world in the same way as during the Old Moon
    • described. But in some cases a man can shape himself in this other
    • Letters could not quite trust himself to reach the concrete
  • Title: Lecture: A Turning-Point in Modern History
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    • rather that by work upon himself, by self-education, man should reach
    • influence of rational necessity. Man can commit himself to follow
    • terribly abstract if he gave himself up to rational necessity. He must
    • describing Goethe and himself.
    • said to himself: A lot of people go in for philosophising, and that is
    • is most evident when he has to talk about Kant. Here he found himself
    • said to himself: If so many people find so much in Kant, one must let
    • In conversation about Kant, Goethe would not let himself become really
    • should the social order develop?”, he looks at man himself. He
    • able to feel in man himself the universally human qualities that
    • way. Today he concentrates everything upon a single power in himself,
    • from this single point. Each man thinks to himself: If I am asked a
    • State. On the one hand we have man, who does not understand himself,
    • longer finds himself within the social structure.
  • Title: Lecture: Elemental Beings and Human Destinies
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    • himself in life, if you can feel what is in between the words he says
    • experienced by the man himself, takes place also as an absolutely
    • recognised. Man will have to come to the point of knowing himself more
    • united Himself with the life of earthly humanity?’ People are not
    • united Himself. There we come to the place where the Christ is truly
    • development of Man from sources outside himself. The impulses for the
  • Title: Lecture: Man, Offspring of the World of Stars
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    • particularly when he allows himself to be influenced by the claims of
    • ’ to himself, he experiences a force that is working within him,
    • to the Sun. The Greek said to himself: Sun and Ego are the outer and
    • gradually to make himself free of these conditions. But he must free
    • himself from them in the right way.
    • the heavens, but he must equip himself with forces which make him
    • civilisation was at its prime, man felt and knew himself to be a
  • Title: Lecture: The Ear
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    • that man as he stands before himself in the physical world represents
    • Thus you can see in the form of man himself, how the transformation
    • being with the Beings of the Hierarchies. He actually forgets himself,
    • he is the Hierarchies himself. Nor would he ever become aware of
    • himself unless he were able, in turn, to extinguish this feeling of
    • the Hierarchies within him. Then, as it were, he goes out of himself,
    • but it is just in so doing that he finds himself. Here upon Earth we
    • who places himself into the midst of the earthly. Moreover, we see
    • how he places himself into the midst of the earthly. He would
    • Universe and for the way in which Man himself is placed out of the
    • into himself.
    • not receive the Good into himself, he is not a full human being, but
    • as an essential part of his own human individuality, and feels himself
    • moral life entirely within himself. Well may it be that all
    • as near as possible to Man himself — and not alone to Man in
    • being — the individual himself — reaches his full
  • Title: Education for Adolescents
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    • inwardly, the teacher must be capable of doing this himself, so that
  • Title: Lecture: The Work of Secret Societies in the World
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    • stages of life. It is this: Nothing that a human being does not himself
    • a house; he does not build this house for himself, but undertakes the task
    • for himself immortality. The rule is therefore clear and unambiguous: As
  • Title: Lecture: The Three Stages of Sleep
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    • point of rousing himself out of sleep and returning to ordinary
    • death upon Himself, that is, assumed a human form in order to
    • opposite pole — to the man who, having freed himself from
    • death, having liberated himself from human bodily conditions,
  • Title: The Cosmic Word and Individual Man
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    • rooted in the very existence and being of man himself. They belong to
    • after death. Then he feels himself in his astral body. But again it is
    • himself the equality of individual being has developed more and
    • knows about himself becomes more and more abstract. But behind
    • in becoming a self-apprehending being himself. He must realize again
    • the Being of the Divine only if he develops himself more and more in
  • Title: Christ and the Twentieth Century
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    • before taking on a material existence, where he felt himself among
    • man to-day — confining himself purely to his inner being, and
    • can rise above himself into a higher condition of his soul-life,
    • remembrance, but where he could unite himself with a Being Who
    • In this Ego there is revealed, in man himself, what he possesses in
    • the ancient Hebrew race knew himself to be bound up with the Father
    • of his stock, felt himself one with his Father Abraham. Clearly now
    • even when the Godhead speaks of Himself, as “Ejeh asher ejeh”
    • innermost core of his soul he knows himself as the “I AM.”
    • one can discover within himself. The old Gods were Folk-Gods,
    • which man finds himself in regard to the world is not the true one;
    • developed to a higher level, when he has released himself from the
    • higher level — in effect when man knows himself freed from the
    • be brought about in order that he may, in turn, free himself from
    • himself up to the error contained in Schopenhauer’s phrase:
    • fact that it is possible for him to rise above himself in his soul is
    • “The man who overcomes himself is freed from the
    • overcomes himself shall he so come into his own that the form he has
    • “The man who overcomes himself is freed from the
  • Title: Lecture: Richard Wagner and Mysticism
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    • himself.’ Such an objection is so patent that even those who think as
    • Wagner himself ever express this conviction? Most certainly he did!
    • set himself the task of bringing about this re-union in what he termed
    • asked himself: ‘Is this not evidence of a severance that has taken
    • inner and outer life is directed and controlled by himself; he
    • if a musician must limit himself to tones. In Beethoven's Ninth
    • the image of one human being sacrificing himself for another.
    • sacrificing himself for another reminds us of the mysterious link that
    • being was felt to lie within himself, and, when he met another
    • Man had built a ‘Ring’ around himself and the Ring changed
    • since he himself is now entering into the sphere of Ego-wisdom
    • head.’ Darwin himself once rightly compared the root of the plant with
    • said to himself: The art which is living in me as an ideal must at the
    • wrote: “The man who overcomes himself breaks that power which
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • evolution, had passed into an earthly body and linked Himself with the
    • Brentano had allowed himself to be influenced by this hatred and
    • the teachings of Ammonius Saccas — felt himself living in an
    • Plotinus himself taught for a long time in Italy. But a spirit of
    • Lo! instead of a demon there appeared the Godhead Himself!
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • already been arranged during the preceding night between himself
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • As a philosopher might express himself, he bears it within him as a
    • comrades have already been hung, while Dostojevski himself is
  • Title: Lecture: And The Temple Becomes Man
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    • raising himself upright — with the movements of his hands, his
    • to its interior. A human being in the act of raising himself upright
    • himself upright — that is the prototype of the oriental temple.
    • mysterious world within himself but able to let the forces of this
    • ground and raising himself upright; then we picture him standing
    • raising himself upright and then the human being consolidated in
    • himself were the prototypes of the ancient temples, so the prototype
    • we can actually see a man who is in the act of raising himself
    • impart to him. He has, for instance, himself discovered a certain
  • Title: Lecture: The Migrations of the Races
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    • Manu said to himself: peoples who know nothing of reincarnation will
    • complete, who felt himself entirely as personal man. The Greeks felt
    • Christ is the inner, divine principle. He must pour Himself into the
    • Fathers, but John, the Initiator himself is our Teacher.” This
    • that man himself is born out of these constellations, in conformity
  • Title: Lecture: The Mystery of Golgotha
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    • transparent to himself. He knew with certainty: I am a soul, and I
    • himself in cosmic pictures. Looking up to the stars, he saw them not
    • body.” Never did the man of ancient time unite himself so
    • within himself the power to overcome his sickness. Increasingly the
    • Palestine, and sanctified the Earth inasmuch as He Himself had dwelt
    • But now there came the Christ Himself, and said: I will
    • consciousness, feel the greatest satisfaction) he finds himself
    • more he imbues himself with that which all the world to-day calls
    • he feels himself bound up, even in life, with Death. Again and again
    • dies. Why is it, he asks himself, that he has a feeling comparable
    • the sentimental mystic says to himself out of some dark and mystic
    • thoughts, accompanied by Christ Himself, we approach the minerals,
  • Title: Lecture: The Recovery of the Living Source of Speech
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    • himself, or whether something else had a kindly and favourable
    • himself impelled to do under the influence of the world around him.
    • feel the presence of the Archangel, who is himself subject to
    • is, through Death, uniting Himself so deeply with the destiny of
    • Christ first made Himself known to men, during all this time while He
    • understanding that derives from the Christ Himself as He still works
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • Creator of the world who sends forth other Beings from Himself. The
  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • by many beings, no less abundantly than is the physical. Man himself,
    • able entirely to free himself from that which makes him earthly man.
    • himself from that which makes him earthly man. As earthly men, as you
    • human being himself to begin with — into the elemental world.
    • the human being himself, who has passed through the gate of death.
    • Hierarchies, down to man himself. And inasmuch as the etheric body
    • longer be fighting against man himself — we must still be
    • experienced in the microcosm, in man himself, always finds expression
    • aid, as it were, another human being by whom he lets himself be borne
    • and which he slowly casts aside, he lets himself be borne into the
    • is revealing himself to us. His presence is first announced to us in
    • Himself, our relation within the spiritual world, to behold ourselves
  • Title: Lecture I: Ancient Myths
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    • would be very useful for the man of today if he made himself
    • himself with the instruction of Horus, the son whom Isis had borne
    • for they had been in the body of Chronos. Zeus himself alone had been
    • the Greek said to himself quietly (I shall again elaborate the matter
    • outside, but the earth that man carries in himself, i.e. —
    • describing to himself at the same time this knowledge: If I
  • Title: Lecture II: Ancient Myths
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    • himself out of the atmosphere. Formerly he had seen it outside; now
    • only the air, but man himself has become coarser. That which formerly
    • out of the air-filled space what he himself experienced.
    • man in Imaginations in earlier ages, so in man himself are the coarse
  • Title: Lecture III: Ancient Myths
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    • that Osiris once more betook himself from the Underworld, where he
    • he himself, or, in other versions, Hermes, set cow-horns upon her
    • the father. He regarded himself as the father, but he was not. The
    • summoned — some say Typhon himself, some say, Mercury. And he
    • to be read in the literature about Till Eulenspiegel himself.’
    • and back from childhood to birth, if he asks himself ‘What do I
  • Title: Lecture IV: Ancient Myths
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    • ‘immortal’ one spoke actually of man himself. In the
    • different) as ‘mortal’ makes himself ‘immortal’.
    • lift the veil of Isis, but only that one who binds himself
    • of making himself spiritual. No age has been so favourable to
    • himself should begin to wish to escape from abstraction, to lay aside
    • what is foreign to reality and so on, and to seek, each for himself,
  • Title: Lecture V: Ancient Myths
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    • something which Friedrich Schlegel has not said to himself. What he
    • has not told himself is that one of the deepest and most significant
    • five years ago sought to attach himself to this Spiritual Science, to
    • various writings. Now the same man excuses himself by saying that it
    • read something of mine, some books of mine, and made himself
    • himself: What happiness someday to be as old as that, for as one
    • the later editions of his books, because he himself no longer took
  • Title: Lecture VI: Ancient Myths
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    • has in reality no true understanding of himself. One could say that
    • no apparatus for comprehending the being of man himself. We have been
    • in me. It will be possible to train the human being to feel himself a
    • know himself as head-man and heart-man. For what I am now saying
    • means that man will learn to solve his own riddle, to say to himself:
    • smallest, since he cannot raise himself to the great. But it
  • Title: Lecture VII: Ancient Myths
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    • of mankind when we begin to observe man himself, seeing in his
    • man himself, again as totality, is its solution. We must not expect,
    • himself’ from the cosmos and how he gives back to the cosmos
    • what he has won for himself upon earth. This education must be given
    • who had been aware of it, would have said to himself. ‘When I
    • himself — as to how people quarrel over words. It is his
    • did not explain things to himself logically, he did not learn them,
    • which is nevertheless lacking in what man gains for himself today.
    • too — adapt himself to other conditions. We should have been
  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • himself. The etheric body bears within itself, as it were, the
    • spiritual researcher is often himself astonished at his own results.
  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • child, or even a grown-up, is exerting himself to learn to speak a
    • walk. One who develops insight into such matters and sets himself the
    • aim, let us say, of fitting himself to be an educator in the true
    • faces misfortune aright who says to himself: ‘If it has
    • the Archai, the results of the work that he himself does on his karma
    • Archai. The result is that he prevents himself from weaving his karma
    • over man for this very purpose — that he may, himself, draw out
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • contemporaries around him. He himself relates — and I have
    • strongly Goethe's soul longed for Greece. Goethe himself is an
    • knocks himself against the corner of a table will strike the table
    • absolute, and think that man would lose himself irretrievably if the
  • Title: Lecture: On the Reality of Higher Worlds
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    • into the very tissue of which the tableau is woven; he feels himself
    • intelligence can follow what is said, even if he is not himself an
    • physical rhythm of the breath he made himself one with the spiritual
    • sphere. And when, in the way described, he beholds himself in his own
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • a Whole and Its End”. Richard Wahle very incisively set himself
    • the super-sensible. Man himself, in the form in which he appears
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • repeating himself.
    • can only surrender himself to the material things and phenomena
    • human being identifies himself with the earth. For this reason, he
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • but it is Lucifer himself who breaks them, as a result of what takes
    • of Christ. And Ahriman fetters himself, as a result of what takes
    • himself who breaks his own wings.
  • Title: Lecture: Salt, Mercury, Sulphur
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    • himself, together with his inner life of knowledge, and what remained
    • When man to-day speaks of himself, of his soul-nature, he gives voice
    • absorbs nutriment; he takes into himself the external substances of
    • from nature outside, on into man himself.
    • nature within himself. The cosmic thoughts became his thoughts. What
    • dissolved in water. Man bears this water within himself, in his vital
    • matters of which Boehme himself had only a glimmering understanding
    • within himself. Cosmic thoughts repeat themselves in the thoughts of
    • crystal; man takes into himself these cosmic thoughts when, knowingly
    • felt himself placed in the universe in earlier times not the faintest
    • man, who can no longer find himself in his inner being, finds himself
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • himself a real feeling of freedom. This feeling of freedom is
    • his ordinary dignity as a human being. He felt himself lifted above
    • necessity of life, yet at the same time he felt himself changing into
    • the food, that became he himself, as it passed through his mouth, his
    • or whether he experienced within himself what chained him to the
    • power, the Christ, had connected Himself with an earthly man, Jesus
    • himself: I wish to enter the world that contains the forces of growth
    • they do not die as men die. What did Christ take upon Himself, Christ
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • everybody to-day ought constantly to repeat them to himself. Only so
    • the light only as long as the light is outside. When man is himself
    • feels himself to be a part of the earth, as the finger feels itself
    • radiating light concerns himself with the things of the world.
    • and death we say: Man lives in the body and concerns himself with
    • is now living in the light, concerns himself with the things of the
  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • whole man felt himself uplifted to the divine-spiritual ground
    • lived in spiritual worlds, has since united Himself with human life
    • religious Movement, but cannot directly immerse himself in it. If he
    • If therefore someone were to exclaim: The very one who himself put
    • Movement for Religious Renewal who is himself first a good
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • the manner in which the human being presents himself to us in the
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • the human being himself. It must, as it were, penetrate into man as a
  • Title: Lecture: Awakening to Community - I
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    • person. He cannot just cut himself loose from external life and
    • himself in two, one part going to an office or a classroom, the other
  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • himself to be, he is nevertheless a materialist. For it does not
    • hope of forgiveness. For Paracelsus himself said he was not a man of
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • individuality the power to change himself Man always has an inner
    • became less and less capable of transforming himself through the
    • himself off from his spiritual surroundings. The further we go back
    • taken into himself from the world of the senses.
    • man, as an independent being, detached himself from the all-embracing
    • himself up in his individualism against the whole of this
    • himself off in his skin, then in addition to the characteristics of
    • body into his organism himself to begin with as he comes down from
    • been dosing himself in this way for a long time applies for treatment
    • pull him hither and thither. If the human being has deprived himself
  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • instance, if he were left entirely to himself, only approximate, of
    • upon himself in the cause of freedom, and his relationship to the
  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • now. Nowadays man does not adjust himself very much to the cosmic
    • himself was a clock. His life's course, which he could clearly feel,
    • severing himself from external rhythm. He has become like a clock
    • inner life, in that he has lifted himself as it were out of the
    • forward, cannot sort himself out any more. This is what happened to
    • thought man has torn himself away from the great universal rhythm.
    • salvation to return to the old rhythm and ask himself how he should
    • created the cosmos, man has to permeate himself with a new rhythm if
    • rediscover within himself the laws with which to regulate the
    • will take into himself more and more from the world of his origins.
    • the cosmos. He will go further and feel himself filled with certain
  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • connected with causes made by man himself in earlier lives. In order
    • the period of breaking himself of his habits, or Kamaloca.
    • if he put no obstacles in his own way. It is only by setting himself
    • beginning, that man should have the possibility of setting himself
    • the pain himself, and resolves to recompense A in a future life, that
    • developing himself in such a way that everything can come to
    • existence into today's external existence, cladding himself first of
    • there for him to engender illness within himself in the way he can
    • before that for man to give rise to the process of illness in himself.
  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • expressed in the desire to defend himself and restore the balance.
    • him to imprint his own form on himself because his ego dwells within
    • still has this mobility because man can give himself his own form
    • himself that raises man above the other kingdoms.
    • taking an individual ego into himself and working from out of it on
    • himself can laugh and weep. The individuality of the ego begins at
    • compresses his astral body with his ego. He tries to make himself
    • invariably laughs when he fancies himself to be above what he sees.
    • especially if it is warranted and leads him beyond himself. If you see
    • seeking the causes of laughter and weeping in himself but finding
  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • today not standing with his feet on the earth, but raising himself
    • himself with a body as airy as it was before, and he would have to be
    • other man unites himself with Brahma, they all unite themselves with
    • the one Brahma! With whom did the European unite himself, if he had
    • to acknowledge this as an acceptable idea? He united himself with the
    • master within himself, but by wanting to get to know the structure of
  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • physical world when he leaves his mother's body and frees himself of
    • himself between birth and death is added to what was there
    • to himself: The one person looks splendid beside the other. He is
    • which he experiences by bringing himself into a relationship with
    • himself from relationships, something previously nonexistent. Thus on
    • distant future, of having not only a consciousness of himself but a
    • consciousness of having created himself, was already developed in
    • himself of thoughts that have nothing to do with the thief and yet
    • is something that is added to things by man. When man devotes himself
    • in short, in everything that man himself produces. Let us say you see
    • means of which man goes beyond himself and then advances further and
    • previously received the causes into which he has placed himself as in
    • something new that he himself creates? And what does it mean that man
    • capable of both setting himself the concept of duty and of fulfilling
    • creating in the Holy Spirit. Thus it is Christ Himself Who creates
    • however, is himself capable of including in his being this creation
    • creative and wise Word of our solar system Himself resolved to enter
    • conditions affect man. But man is able to extricate himself from the
    • accordance with principles he himself chooses and acknowledges. Then
    • active in the group in such a way that he acquires in himself all the
    • Maximum number of matches per file exceeded.
  • Title: Between Death and Rebirth: Lecture One
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    • ally himself with an Anthroposophical Movement if he is immediately
    • only devote himself open-mindedly to this sense of truth, with the
    • — that when he wishes to call a human soul to himself, it is
    • who says to himself: I must wait until the answer comes to me like a
    • particularly true of everything that man can himself bring about in
  • Title: Between Death and Rebirth: Lecture Two
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    • study that everyone can undertake for himself.
    • the language he uses he speaks of himself as if he were another
    • have some consciousness of himself and to speak of himself in the
    • no possibility of any clear and distinct experience of himself as
    • ‘I’. After that point he can experience himself as an
    • Ego, as ‘I’; he finds himself so at home in his ‘I’
    • consists in learning to distinguish himself from the world outside
    • of himself. Once ‘I’-consciousness has been acquired the
    • of himself, and there is nothing further to be learnt by this means
    • man must himself possess some quality that will enable him to
    • everything transitory in physical things and in man himself is after
    • of a different religion — no matter whether he calls himself
    • asks himself: To what extent is he Christ-like? The fact of knowing
    • implications to himself. But this utterance was also made by another
    • because Christ came down from the Sun and has united Himself with the
    • it is also true that a man can sever himself from Christianity if he
    • adjusted himself to existence in the Sun sphere his life expands
    • individual can ask himself the question: In what measure must I
  • Title: Between Death and Rebirth: Lecture Three
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    • relationships he himself prepared during his existence on Earth. It
    • that the dead himself can change them. Above all during the first
    • greater influence on the dead than the dead has on himself or others
    • find Anthroposophy he might himself have become a very good adherent.
    • happen that after death he himself would have an opportunity of
    • not only to gather for himself the fruits of physical existence
    • world and in himself, establishes some kind of association between
    • feelings. If he develops such feelings he is preparing himself to
    • shining. In his Ego and astral body man has emancipated himself from
    • united Himself with the Earth and its forces and has thus made it
    • possible for man to take into himself the Christ-force on Earth;
    • thirteenth century by the poet himself, so it cannot be called a mere
  • Title: Between Death and Rebirth: Lecture Four
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    • is making use of his senses, as long as he lets himself be guided and
    • the world of stars and draw its forces into himself.
    • BC. and was the founder of logic, of the art of judgement; he himself
    • witness of how the forces he took into himself together with the
  • Title: Between Death and Rebirth: Lecture Five
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    • had revealed himself at the time of the birth of Jesus; and he
  • Title: Between Death and Rebirth: Lecture Six
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    • and very special effort is required on his part to lift himself out
    • the sway of gravity out of which he must lift himself with the help
    • himself and his outer form. By his own efforts he has to make his way
  • Title: Between Death and Rebirth: Lecture Seven
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    • he begins to feel and know himself as an ‘I’, when
    • on Earth, which was that man should free himself from the need for
    • the period between death and rebirth. The Buddha himself appeared in
    • Christ Himself leads men between death and rebirth through the Mars
  • Title: Between Death and Rebirth: Lecture Eight
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    • himself. The thoughts conceived by divine-spiritual Beings in the
    • with man himself. In other words, what a man can observe if he is not
    • found in the outside world but within man himself. Let us recall what
    • immediate present when he concerns himself only with his memory. The
    • on man himself. It is actually as if everything else were blotted out
    • man bears within himself characteristics inherited from his
    • time between death and rebirth a human being himself begins to
    • connection between himself and the whole line of his ancestors. And
    • is when the human being concerned ceases to concern himself only with
    • himself as belonging to a Movement for the promulgation of Spiritual
  • Title: Between Death and Rebirth: Lecture Nine
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    • not only find himself living amid a multitude of super-sensible facts
    • makes efforts to adapt himself to his environment and its demands.
    • effects. A man who makes efforts to adapt himself to his environment,
    • falling asleep, is preparing himself to become, after death, a helper
    • seemed that he was trying to make himself noticed by means of all
  • Title: Between Death and Rebirth: Lecture Ten
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    • this stage, when the human being has weaned himself from fostering
    • rids himself of all longing to be connected with a physical body,
    • however, he then rids himself of this longing too.
    • place through the man throwing himself completely into the life of
    • ability to grasp the thought that he himself is related to all
    • clearer to us through spiritual experience. And man himself comes to
    • he belongs to the spirit-world. He is aware of himself as a spirit
    • united Himself with the life of the Earth through the Mystery of
  • Title: Christ and the Spiritual World: Lecture One
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    • immerses himself with clairvoyant perception in the world of thought
    • Now, anyone who steeps himself in the Gnosis of that
    • the Gnosis that the world in which he finds himself, the world he
    • sense of the Gnosis — raised himself above everything in which
    • sensible Monist to concern himself with — a Monist who looks
  • Title: Christ and the Spiritual World: Lecture Two
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    • beyond anything a human being can experience in himself in so far as
  • Title: Christ and the Spiritual World: Lecture Three
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    • response to this cry made himself fitted to be permeated by the
    • been able to restrain himself from hurling himself greedily upon a
    • of human evolution. Thereby he called to himself the high Sun-spirit,
    • can say: The Christ “ensouled” himself in an angelic
    • Being. We say of Christ that he embodied himself in Jesus of
    • spiritual worlds: the Christ “ensouled” himself in an
    • had actually to connect himself with the Dragon-nature; to take on as
    • Being once sank Himself into a Being of the Hierarchy of Angels and
    • before birth he had not rightly devoted himself to the influence of
    • reflection revered by the Greeks, but Apollo himself? A celestial
    • Now, at this fourth stage, this Being made himself ripe
  • Title: Christ and the Spiritual World: Lecture Four
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    • substance a living soul into man. So Jahve unites himself through his
    • was connected with the Earth and its forces. Jahve felt himself as
    • will find that the prophet sets himself — and that is the aim
    • of his training — to suppress in himself the Sibylline urge and
    • sinking himself into it and speaking through her. The Prophets wanted
    • Pythia had to prepare himself, so that the god might be able to speak
    • of Himself. As the moon reflects the sunlight, so did Jahve reflect
    • himself never went about on Earth. If you reflect on that, the
    • We can feel it in his words. He immerses himself, as it were, in
    • Geology up to himself, then it was that — inspired by the olive
  • Title: Christ and the Spiritual World: Lecture Five
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    • of Rome — himself.
    • and wanted to be a knight himself, she put on him a fool's
    • distinguished himself, he came to the Castle of the Grail. On other
    • night, how he devoted himself to nature by day and to the stars by
  • Title: Christ and the Spiritual World: Lecture Six
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    • able to perceive in himself something of the Christ Impulse at work
    • constrained to say to himself: “Let us guard ourselves against
    • revelation of the spirit. He had vowed himself to the Jahve-god who
    • who, one might say, was justified in feeling himself permeated with
    • Astrology. A man had to raise himself if he was to find the old
    • Earth with the Moon-Mother. For the Christ, Who had poured Himself
    • the Earth, and of the coming of the Christ Being, Who poured Himself
  • Title: Perception of the Nature of Thought
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    • what has flowed out of Christ himself, one might say, that gives man
    • thoughts arose out of himself. It began to occur to him that perhaps
    • of man himself: from the etheric body to the sentient body, to the
    • himself.
  • Title: Lecture: The Spiritual Individualities of the Planets
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    • human heart, succeeds in relating himself to the Sun's light in such
    • He speaks only of himself, tells us only what he himself is. And what
    • Saturn presents himself to us as the heavenly individuality who has
    • of the cosmic Present into himself and works upon them in his life of
    • he holds its secrets of this kind within himself.
    • grasped with thoughtful intelligence. If a man does not himself make
  • Title: Lecture: The Problem of Destiny
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    • unites himself with the thoughts which we send out to him from the
  • Title: Lecture: On the Connection of the Living and the Dead
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    • is in some abnormal state or has normally prepared himself by proper
    • conveys to his etheric body what he himself wishes to transmit to us
    • can inscribe in it what lives within himself, and thus enable us to
    • trained can make himself a certain substitute. For instance —
    • perhaps, he finds himself obliged to do this or that by way of
    • the Gate of Death. Through his etheric body, with which he himself
    • if he is able, so to speak, to take into himself some portion of the
    • transform himself as to receive into his own being something of the
    • truly say to himself, ‘I am taking on his habits to such an
    • coming thus near to the dead, provided the dead person himself allows
    • dead unless he truly frees himself from feelings of personal sympathy
    • or antipathy to individuals. He must not allow himself to be
  • Title: Lecture: The Elemental World and the Future of Mankind
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    • the yogi had first to develop in himself.
    • and breath. In so doing he identified himself with what his
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • presents himself to us in the physical world; and for this reason, I
  • Title: Lecture: Relationships Between the Living and the Dead
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    • himself of four parts, which are well known to us: physical body,
    • Man does not transform himself into air, water, etc. These are only
    • for instance, to follow what the dead beholds: that part of himself
    • in any way excited through these exercises, he will damage himself.
    • and that he says to himself: — With my eyes I see red, blue,
    • the Building, must himself create all that is in it — its forms
    • reciprocal has taken place between himself and the object which he
    • consciousness. He will say to himself, when he sees something: —
    • very soon the thoughts which he himself has, in the form of
    • only in the spiritual world, he must himself experience this
    • thought, actively. He must himself first follow the thought —
    • can do. He paints every thought he sees; he himself creates the
    • can convince himself that both the vision of the spiritual, and the
    • Anyone here in Hamburg can convince himself of this, by going to the
    • he can invent such fantastic things. And then this reporter himself
  • Title: Mission of Folk-Souls (1929): Lecture 1
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    • is one who is able to identify himself with the great mission of
    • certain respect free himself. Now the ‘homeless’ men of
    • different, a being, in fact, just as man himself is a being; only man
    • us a sensibly perceptible outer side. A human being presents himself
    • himself in an external form that can be perceived or felt by the
    • On the other hand man has prepared himself for this
    • to master his three lower members. He has prepared himself by having
    • Here we have man as a being such as he presents himself
    • himself. In one place he would feel, ‘Here am I,’ and
    • himself beyond the stage of the earth-evolution on to that of
    • himself has in the meanwhile acquired for his higher mission. We look
    • Periods. We refer to those cyclic periods which man himself has to go
    • human beings. In order that man may receive into himself that which
  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • Naturally man himself also advances through their work; it reacts
    • embodies himself in the world, lives again for a time in the
    • spiritual world, and then embodies himself again somewhere else. When
    • possess the secret of how the Folk-spirit shows himself to us in his
    • to himself if the Spirits of Form had not formed the brain into that
    • express in words, that by which he shows himself to be a member of
    • it to man himself to observe what is brought about in the physical,
    • Spirits of Personality by whom he allows himself to be stirred to do
  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • able to interest himself in them intensely and directly. But as the
    • from within, and indeed exactly so far as man permeates himself
    • incorporating himself occurs, when there is a people living in the
    • down into a people and embodies himself in it. In the same way too,
    • who expresses himself in the Spirit of the Age becomes, so to speak,
  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • become capable of taking into himself an ‘ I ’.
    • saying ‘ I ’ to himself, of gradually coming to
    • followed a normal development he would only then come out of himself
    • twenty-first year of his life, when he finds himself bound to the
    • upon that place, because he unites himself to the earth in a state
  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • thought, feeling and will within himself, by means of which he can
  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • essential ‘ I ’-man would express himself. But
    • of the Spirits of Form should detach Himself from the community; so
    • isolate Himself, in order that through
    • himself the whole human nature. But now from the Mercury centre the
    • Himself off from the other Elohim and invests this people with a
    • God Jahve describes Himself in the Semitic people as the God Who
    • generations. By describing Himself as ‘I am the God of Abraham,
    • who revealed himself to man in ancient Atlantis. The Atlantean had
    • not taken into himself all that the Venus, Mercury, Mars and Jupiter
  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • the Age who had gradually evolved himself up from the rank of the
    • age that the Archangel of Greece raised himself out of the various
    • himself became manifest, when he had become the Spirit of the Age, in
    • guiding Spirit of the Greeks, placed himself in front of the
    • had then raised himself to be the Zeitgeist, or the Spirit of the Age
    • striving in a certain respect to raise himself up to spiritual
    • had raised himself to a certain rank among the Spirits of Form. Now
    • of that Spirit of the Age who had placed himself in front of the
  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • this fact prevented the Easterner from interesting himself at the
    • Odin himself worked upon his peoples in order to make speech possible
    • very advanced if he had evolved himself normally further, but who
    • events have a past, which he himself can still see as a working of
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • higher Beings, and he himself could do nothing in the matter. The
    • himself in the human organism. Man would see the world differently if
    • conquest of Ahriman and to uniting himself to the Spirits who in this
    • placed himself between the two. He said to himself: ‘In the
    • merely yield himself to some external power, but who possesses within
    • himself the firm kernel of existence and wishes to act out of
    • himself.
    • else proceeded also from this influence. Lucifer conceals himself
    • would have held if he had only devoted himself to Odin and the Asa,
    • the inclination (coming from within) to deceive himself, to think
    • fate of Balder much too deeply to be able to comfort himself by
    • How then should man regard himself? He should regard
    • himself as receiving all that comes from former ages as the origin
    • received from Odin as a gift, but he should regard himself as having
    • into himself the teachings implanted in him by Odin, who came to him
    • as an Archangel. He should make himself a son of Odin. He should take
    • himself is overcome. The avenger of Odin is given a special rôle and
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • Thor. We have seen that each single individual felt himself to be
    • still felt himself attached to a group-soul, belonging to a whole
    • of the organism. At that time each individual still felt himself to
    • of the Higher Feelings, and worked in that. He himself was only able
    • guards of a Folk-soul who is preparing himself for later epochs. This
    • and less in details, because he is preparing himself to take up that
    • himself will reach a culture in which his Spiritual Soul will attain
    • the sixth age of civilization feel himself to be a duality in whom
    • Personality in Whose service man finds himself as ‘man with the
    • gradually transforms himself into a Spirit of the Age.
  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • consciousness of this was preserved so long that even Tacitus himself
    • received forces. He had therefore to unite himself with the physical
    • himself impelled to observe something. A sort of dream-picture will
    • of Christ manifesting Himself, but will at the same time believe that
    • Sabbatai Zevi, of Smyrna, represented himself as the re-appeared
    • manifest Himself were to be taken in a materialistic sense, as though
    • and Thor, about Christ Jesus Himself, I beg of you not to believe it
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • existence. Man must so prepare himself that he need not be involved in what
    • but bring himself to look concretely at things that are connected with his
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • spiritual investigator, he puts himself into such a state, that there
    • body, together with what he has developed within himself; and one who
    • cannot himself investigate spiritually, really need not see that the
    • himself declares.
  • Title: Lecture: The Spiritual Communion of Mankind
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    • man of the modern age is to have thoughts, he must exert himself
    • in which he built up for himself a picture of the plant-form and
    • thoughts. Man said to himself as he contemplated his thoughts: “A
    • the Summer he feels himself united with the Upper Gods. And in those
    • contact with the Upper Gods. He availed himself of his natural
    • thoughts as something unfolding within himself, belonging to him like
    • surrounds him, which he draws into himself but always gives out
    • into himself but which was received by him through revelation and
    • the leader of the others but was himself in a state of dullness
    • thoughts were produced within himself, like the blood. We can
    • But then man also said to himself:
    • that arises in the human being himself, something that is earthly.”
    • himself in thought and feeling with the Mystery of Golgotha.
    • unite himself with the wide expanse but turns his life of soul
    • descended from those far spaces and united Himself with the earth.
    • this means, he endeavors to protect himself from the Ahrimanic
    • powers, as in ancient times he protected himself from the Luciferic
    • Mystery should feel strengthened when at Christmas he steeps himself
    • that a man should pass out of himself into the cosmos, the Christmas
    • when he passes out of himself and is given up to the Cosmos, but when
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  • Title: Lecture: Michelangelo
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    • means; he made himself sensitive to what was inward in outer nature.
    • himself, had to fall back on what he could get from his anatomical
    • phase and puts himself quite realistically in the same space in which
    • then that Michelangelo sets himself the task, supported to begin with
    • who loved to compare himself to St. Paul, seemed the mighty
    • incorporation of his age; he was, and seemed to himself to be, the
    • done a good deal of painting, he did not feel himself really to be a
    • painter; nor did he regard himself as sufficiently prepared for his
    • the task which, as he said himself, was outside his own sphere but
    • has to tell us himself out of the depth of a sorrowing heart about
    • to apply himself. Of them we need not say anything here; but we
    • Christian impulses which flowed into his work. While he felt himself
    • himself in the Medici Chapel, working in the night alone till he was
    • himself the marks of the age in which we are living, yet he could not
    • master the process of the world's evolution to which he had himself
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • civilisation to work upon himself, he has experiences which inform
    • What I mean by this arrogance is that someone may say to himself: “I
    • truth that he is protecting himself from Ahriman, for there are no
    • soul. He may tear himself away from modern life, but modern
    • to manifestation actually in himself: he was related in a different
  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • suppose he wants to inform himself about things that are actually
    • in Middle Europe, of whom he himself is one. He reads the story of
  • Title: Lecture: Morality and Karma
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    • said that he felt himself capable of every kind of sin, but that he
    • insinuate himself into the etheric body, darkening our judgments on
    • same incarnation, so that a person withdraws into himself. All the
    • qualities and by immersing himself lovingly in his soul, may be sure
  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • being expands and becomes a world. Man himself actually grows to
    • the Ego. Man says “I” to himself only because he is a
    • himself some apples. He went to his room and sat down at his desk
    • could not protect himself, yet something entered his Karma so
  • Title: Lecture: The Coming Experience of Christ
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    • from that of the animal world. The ability to keep man himself in
    • himself becomes comprehensible. There is no place for man in the
    • riddle to himself. Only a very few people are aware of this, and
    • basis of what he is in himself. This stands out clearly as a
    • — demands that man should be able to raise himself to an
    • to give man an understanding of himself shows itself in all its
    • poverty man no longer feels himself to be a child of the spiritual
    • nature. He will have to say to himself: “It is true that I
    • as earthly man, he cannot achieve this. He has to say to himself that
    • always to be aware that he is preparing himself inwardly for
    • point of view will proceed. Man will say to himself: “The being
    • dwarf-like existence on earth and the experience of himself as a
    • one hand man will be aware of himself as belonging to the earth; on
    • only then will a reaction set in. Man will feel himself to be a
    • be recognised as a Being from beyond the earth Who has united Himself
    • Himself with the earth from out of the cosmos comes to their aid.
    • Himself out of remote spiritual depths; He will speak to men
    • have to say to himself: — “My Kingdom is not of this
    • outgrowing the state of mind which permits him to think of himself as
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • acquired, he is, of course, ready to be himself — to be man —
    • body; he begins, so to say, to devour himself. Certain illnesses are
    • truths leave man to feed upon himself.
    • out of himself and into the world, becoming in this way not empty but
    • on himself, and from this he can learn the true nature of egoism.
    • undergo in himself a development wherein the body acts as a
    • we recognise that when man devotes himself to moral truth, he becomes
    • himself up to error he becomes a cripple in soul and spirit.
    • thought that what he has to say concerns himself alone! In any case,
    • knowledge upon which he set himself to concentrate, and for the
    • rest, allowed himself to take the knowledge from his companions. He
    • knowledge himself inwardly, and he had also the experience of
    • receiving knowledge he had not himself produced.
    • what lives in the idea he has not himself produced; he will have a
    • to one member — or the member chose it for himself
    • Then, if he succeeds in rousing himself to inner
  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • must outgrow. Every single human being must develop himself as an
    • teacher himself, that any real effort to uphold individuality as such
    • fights against sound judgment in this respect and submits himself
    • interest himself in it and for this reason claims our attention.
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • man did not, as it were, distinguish himself from the external world. He
    • direction. Just as a swimmer today feels himself carried along by the
    • himself guided downstream by something spiritual. That is only an example
    • himself to be supported and impelled by gods of wind, river and all
    • surrounding nature. He felt the elements of nature within himself. Today
    • process became conscious. The yogi projected himself, as it were, into
    • his breathing. He felt himself one with the indrawn breath, with the
    • something from the external world into himself which he then let flow with
    • definite effect upon the yogi. When man today is aware of himself within
    • back upon himself he perceives at least a portion of his own being. This
    • he did not feel himself living between birth and death in the physical
    • feel himself drawn back into the wood and atmosphere, into the whole
    • breath, running through them like little snakes. He felt himself to be
    • himself into a living experience of, for example, the colour red. Thus he
    • order to make himself conscious of this sense of balance, the yogi adopted
    • within him and must be attained. Even if someone does not set out himself
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • festival. It contains a call to man to lift himself up to the worlds
    • Paul had had abundant opportunity to inform himself, by external observation,
    • was of about the same age as Christ Jesus Himself. The time that Christ
    • himself of super-sensible knowledge. It is like a declaration that
    • accompanied by a loss of this vision; man has to find himself deserted by
    • vision of the spiritual, he must exert himself inwardly and draw it forth
    • when man must perforce lift himself up to the divine and spiritual by an
    • a vision which he must acquire for himself by his own inner
    • knew that he must be giving himself up to delusions, he must be mistaking
    • he asks himself: In the time that has been christened
    • has left himself no more insight into what is beyond the earth than at
    • longer feels that he is himself united with those worlds, and that the
    • shall never find the realm whence Christ came down to unite Himself with
    • something himself before there arises from the grave of human materialism
    • knows himself to be a reflection of the super-sensible, if he recognises
    • recognise nothing beyond himself. If the natural scientific outlook on
    • upon him; and he must exert himself to overcome the pressure of this
  • Title: Agriculture Course: Lecture 1
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    • emancipated himself; he only bears the inner rhythms in
    • himself. To the plant world, however, it applies in the highest
  • Title: Agriculture Course: Lecture 2
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    • withal the life of Man himself degenerate and die. As in ancient
  • Title: Agriculture Course: Lecture 3
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    • his ever-mobile carbon-formative process, man lifts himself out of
    • the human breathing process. Through it man receives into himself the
    • within the human being. He himself would have to give it off,
    • has farming to do can meditate. He thereby makes himself receptive to
    • himself a meditator. Oh, it is very much that he meditates in
    • formative power. Carbon, therefore, in man himself — and in the
    • like to snatch at everything for himself. Silica, on the other hand,
  • Title: Agriculture Course: Lecture 4
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    • into himself is cast out again.
    • take our start above all from man himself. Man is the foundation of
  • Title: Agriculture Course: Lecture 7
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    • insects and birds flutter around in the right way. The farmer himself
  • Title: Agriculture Course: Lecture 8
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    • and claiming for themselves things that the human being himself should
  • Title: Lecture: The Significance of the Mass
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    • occult pupil before us. He had to arouse within himself the
    • lower within himself. That was Katharsis, the purification
    • himself in a similar way. First of all he experienced a
    • thine own.” He saw the picture of himself in our
    • himself within his aura, having forsaken the physical body.
    • himself.
    • himself. The Chalice is the outer symbol of the human
    • transmuted in the higher nature, Christ Himself. The
    • priest himself. This is symbolical of the fact that the
    • within himself. Every man can only say “I” to
    • himself. For this reason the Hebrew Secret Doctrine was
    • Thus does man unite himself with his sevenfold nature in
    • feels himself a servant of the Church. He may then have no
    • priests. He tells himself: “They may be wrong,”
  • Title: Lecture: The Universe
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    • head, he takes back, as it were, into himself, what is
    • first stage of fitting himself into the cosmos by saying:
    • himself, but he also looks out into the environing world.
    • he fits himself into the inorganic world. We might also
    • say: He fits himself into the external forces of
    • the human being forms himself (at
    • have to adapt himself to the earth in regard to his stars.
    • possibility to develop himself inwardly.
    • take hold of himself and to encompass himself. (See
    • man once more fits himself into the external world, or in
    • grasps himself (touches himself).
    • He encompasses himself.
    • himself into the inorganic world and seeks
    • Aries in the human being who is looking back on himself, on
    • touching himself, feeling himself. The right and left side
    • being by touching or feeling himself.
    • human being who closes himself within his own self, who
    • does not only touch or feel himself, but who closes himself
    • with the human being himself, we come across the feet.
    • where man forms himself. If I draw this form, it results
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  • Title: Lecture: The Templars
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    • rack, and they acknowledged the very thing that each one for himself had
    • electricity and work in an invisible manner in Man himself, after this time
    • and that was the time when he implanted into himself the principle of
    • implanted into himself from the cosmos the principle of electricity. There
  • Title: Paths to Knowledge of Higher Worlds
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    • from his inner living experience. He cannot prepare himself in the
  • Title: Errors in Spiritual Investigation
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    • pulled out a weapon to defend himself. He therefore was not in a
    • himself in this extinguishing; if the image returns, so that he can
    • feels himself so connected, so bound, to what he himself brings forth
    • that he would believe himself destroyed if he could not look at what
    • he himself brings forth as a reality. If a human being leaves the
    • appear. He therefore must learn above all else to know himself, so
    • way as he confronts an objective being he can distinguish himself
    • from what is truth. If he does not learn to delimit himself in this
    • this love, about the sympathy, deceiving himself with hatred and
    • not confronting an unreality. He does not surrender himself to the
    • man in a certain respect can say to himself that he has gotten free
    • of himself. He has become free of himself, however, only by feeling
    • the comfort of his own self in the being outside himself. If the one
    • more into himself, when he strives through this for what is called
    • “God in himself” this God that man finds in his inner being
    • The real spiritual investigator must guard himself on the one
    • occurs, as the true spiritual investigator, who has developed himself
    • who surrenders himself to the other extreme sees only individual
    • through which he is in a position, when he places himself in the
    • lie who lets himself indulge only the least bit in inaccuracy will
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • in the natural scientific method, thus training himself not to think
    • also has to free himself from this mere looking at nature. His newly
    • activity is also at work here. Present-day man gives himself up to
    • himself in such a way that his own will controls the progress he
    • he free himself from nature and develop forces of intelligence and
    • feeling independently within himself. By and large the whole of
    • that the Being of Christ had united Himself with human evolution. But
    • enough with himself and admits that he is more and more disenchanted
    • earth, man himself carries evolution forward from one epoch to the
    • and finally, when the human being who knows himself to be a
  • Title: The Year as a Symbol of the Great Cosmic Year
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    • would have to speak at very great length. Each one of you can himself
    • is but able to place himself within the plant consciousness, he can
  • Title: On the Duty of Clear, Sound Thinking
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    • Any one following up this line of thought for himself,
    • will find that on numberless points he himself is sunk in blindest
    • authority in himself, the larger the dose he must have
    • himself with Critique of Idea. Mauthner went further, (things
    • follower of Mauthner, who did not, however, look upon himself as an
    • understood, but because he permits himself to be infected with the
    • himself in seeing that he too should be suitably qualified to
    • interest himself in the progress of the general condition, of
    • really is astounding! This author attaches to himself, and to his
  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • his life of feeling, at any rate, no one can blind himself to the
    • himself to his environment — this does not enter very vividly
    • man of Greece set himself an ideal, it was one he strove to reach by
    • Europe trains himself to rise above the instinctive processes of the
    • himself, when he realises that self-knowledge is the noblest crown of
    • express as his ideal everything that he himself is as a human
    • regards himself as another entire Nature, whose task is to bring
    • his powers, imbues himself with perfections and virtues —
    • understanding of man himself is especially manifest in the man of
    • out.’ When the oriental steeps himself in the sayings of
    • system. When he gives himself up to the recurring phrases of Buddha,
    • ideal is to raise himself to the element of thought. When the
    • assimilate the qualities which he himself cannot possess by nature,
    • Earth herself, so is the Teuton an interpreter of himself, of his own
    • being. He faces himself questioningly, and because of this he faces
    • himself to be led to true Spiritual Science, lest by virtue of his
    • dominant position in the world he should lend himself to the downfall
    • the very being of the true oriental and he knows himself, as man,
    • confronts himself.
  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • and Cosmos, the Christ Being Himself appeared before him. He
    • was able to say of himself that he was one who with the eyes
    • spirituality, would have allied himself with Christ had he
    • substances, the more he membered into himself the substances
    • observes the plant in this way can say to himself: I look
    • pupil of the Egyptian Initiates must feel himself united came
    • with truth: the God himself dwells in the Greek temple. The
    • seed of a new plant, says to himself: True, it has come forth
    • Jesus of Nazareth who sacrificed himself in order that the
    • Spiritual gradually densifies, how man himself has densified
    • remembrance, and who brought to life within himself all the
  • Title: Lecture: Some Characteristics of To-day
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    • himself from his greatest entanglement in what is material and come
    • itself, if he does not shut himself off from it. The time is past
    • ought to fill himself again with what is revealing itself from
  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • Intuition. Each soul must ask himself this significant question,
    • must include man himself, to that other order, which is moral, and
    • as a moral light, and says to himself. “No scientific knowledge
    • man must find within himself a certainty of belief. He must recognise
    • causality, other than to say to himself: of this earth which has
    • asunder, so that he can only say to himself: “Moral ideas rise
    • connections could say to himself: What is called up in such an
    • all that the individual has experienced about himself. For our
    • become clear to us that man bears in himself a real force, which is
    • will give himself freely to it. And it stems from this, that the
    • friend Schiller. When Schiller familiarised himself with
    • himself to recognise the connection between freedom, love, the
  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • himself receptive to the forces of Urim and Thummim; the result was
    • himself to be drawn downwards, and it is an actual fact in occult
    • that when a man of the present age who unites himself more and more deeply
    • Christ Jesus Himself, of whom in his thirtieth year the
    • himself as such in his early youth, but in his thirtieth or
    • Himself through his own power, without having to be proclaimed by
    • quarters to be revealing himself in a human being under the age of
    • in the 17th century a certain individual proclaimed himself to be an
  • Title: Lecture: Nervous Conditions in Our Time
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    • in writing. I am quite sure, many a person would soon wean himself of
    • himself.
    • things speak for themselves and to understand a person in himself,
  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • And because man as an individual being orientates himself in accordance
    • himself. He can certainly say that he is at this or that distance
    • from any selected point; thus he inserts himself into space, as a
    • part of space. And by regarding himself as an earthly being and
    • assigning to himself certain distances from this and that star, he
    • inserts himself into cosmic space. In a word, man regards space as
    • accept it as something given; he must fit himself into it when he has
    • which serve him in later life, learns to orientate himself from left
    • something of his subjective experience, moving himself in an
    • objective domain by himself traversing space — for, in
    • objectifying space, he really bears this space within himself also
    • not think of himself as he does to-day. Modern man has, on the one
    • this feeling of himself. (As I have said, the history of language can
    • prove this.) He felt himself, in the first place, as a
    • Man felt himself
  • Title: Lecture: Anthroposophy and the Visual Arts
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    • But man is capable of relating himself to the cosmos — as we,
    • human being reveals of himself, more and more, as the sculptor
    • thoughts he has freed himself from the cosmos; he stands alone and is
    • would devote himself to the Deity — would add to the breath of
    • finds he can maintain himself by sacrificing, in a certain sense,
    • what the world has made of him; he shapes himself as the world has
    • himself. In art, too, there is something that redeems and sets free.
    • living freely in himself, and without finding his connection with the
    • raising himself to the realm of beauty — the realm of art
    • out of himself what the world has made of him.
  • Title: Lecture: Evil and the Power of Thought
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    • to himself: Spirit must exist, and for the sake of the maintenance of
    • otherwise man would consider himself to be something different from
  • Title: Lecture: The Seeds of Future Worlds
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    • coming into existence of man himself as a physical being, and then I
    • through himself, but in reality from out of the world.
    • and it takes its beginning from man himself. When man ennobles his
    • clarity of thought, if man wants to say of himself in all truth and
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • himself.
    • teaching himself from the Risen Christ or had been in contact
    • himself been a pupil of a pupil of one of the Apostles. And so it
    • Lord Himself after the Resurrection.
    • who well knew all that it signified to men. Paul said to himself:
    • could only be convinced by the fact itself. Christ Himself and He
    • given by Christ Himself after the Resurrection to His initiated
  • Title: Lecture: Realism and Nominalism
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    • modern man (he does not know this, because he does not concern himself
    • Christ himself, in his divine spiritual being, the spiritual
    • one for himself. At first they interest me, each one for himself.
    • contented himself with reading the book on the Theory of Atoms and
  • Title: Lecture: Fundamentals of the Science of Initiation
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    • occupied himself with the way in which others have attained to their
  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • a cosmogony; he knew himself a member of the whole vast
    • himself, in his own deepest nature, akin to the sun and moon
    • view of life. Only when a man comes to recognise himself
    • tremendously interested in himself that the whole world
    • one can only live and work for himself. All our institutions
    • neither, singly, can of himself achieve, in the absolute
  • Title: Lecture: Brunetto Latini
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    • today. Who does not think himself able to know about himself?
    • two mirrors were so inclined that he could see himself. He
    • was himself. A pretty example of the often very deficient
    • with, on the Earth, is for himself the only example —
    • his own being. He must go through himself. This was always
    • Brunetto Latini himself relates, he had been sent as
    • came to himself, he had a strange and unwanted impression. He
    • did not come to himself again in that consciousness which
    • would he enter more and more deeply into himself. Here it is
    • himself. He dives down into his own being, and the sequence
    • forces of the soul. Diving down into himself, man does indeed
    • comes to himself again, but this awakening leads him not into
    • definite summons of this woman he sees himself in the forest
    • circle; having felt himself at length not on the solid ground
    • through all this, Brunetto Latini feels himself once more in
    • should he not understand what he himself has written? ...
    • the Christ-Impulse when he himself, being converted, made
  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • on this side is, as it were, left to himself. Less demand is
    • dispense with his head, and out of the rest of himself
    • must rescue himself through his own will-forces; out of this
  • Title: Lecture: Yuletide and the Christmas Festival
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    • the Christ into himself. So we realise that it was
  • Title: Lecture: Buddha
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    • when in one such earthly life he can liberate himself from this
    • that surrounded him in the world, to free himself from the links
    • that man had descended from spiritual heights to find himself in a
    • earthly order. How did Buddha himself seek illumination? Unless we
    • consider this, we shall never understand Buddha himself, or Buddhism.
    • himself in the world, and in the world he must seek his goal.
    • error, because man himself has wandered so far from his primal state
    • into maya. Yet he need not alienate himself from this world in order
    • himself bound up with the whole historical course of humanity,
    • himself has veiled, in order that he may behold the world in its
    • maya or illusion, while the Christian holds himself, as man,
    • Christ Himself, I shall carry into my future incarnations a force
    • humanity. No longer feeling himself united with a Buddha who urges
    • greatly love life. During his first stay in Weimar, freeing himself
    • himself. Goethe once said to his pupil Schopenhauer: “All
  • Title: Lecture: Hygiene - a Social Problem
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    • the human being himself. Human beings are treated just as if
  • Title: Lecture: Speech and Song
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    • adapt himself to these earthly conditions as he learns to stand
    • — not only what man bears in himself, but also what surrounds
    • man expresses himself in speech or in song, he is really manifesting
    • Without it, the man himself could not be there. It will not therefore
    • song, he himself is living. It is so in the very first days after man
    • element of song, he really inclines himself to that cosmic
    • whenever he expresses himself in Art, he were to say,
    • conditions and must adapt himself to these. But in Art he goes back
  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • experienced his own being in a kind of waking dream. He knew himself
    • felt himself a being of Spirit and soul, transcending the
    • yore. Man read his destiny in the stars. He felt himself united with
    • this riddle he asked himself: “What becomes of me after death?
    • upon Himself in the human body of Jesus of Nazareth. It was given to
    • God Who in earlier times only revealed Himself from the stars —
    • in a human form, he himself as man, will conquer death.
    • communion with Christ Himself. Christ, the Divine Being, becomes your
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • reveal himself through angels or as a host, or multitude, of angels.
    • could reveal himself through angels, or messengers. But now, he came
    • even further by being able to fulfill himself as the Son. His ability
    • earlier — that he had previously revealed himself through angels
    • involution. Now begins the time, therefore, when the Christ himself
    • experience gradually within himself the human connection with the
    • himself only in such a body.
  • Title: Lecture: On the Dimensions of Space
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    • do very much for it himself — at any rate so far as his
    • the ordinary everyday consciousness, man will say to himself,
    • Will. But in so doing he gives himself up to an illusion. It is
    • we generally observe a human being, as he places himself with his
    • of giving himself up entirely to the intellectual,
  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • himself with geology, a certain dispute was raging about the origin
    • who lifts himself out of the dead earth body, just as the human soul,
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • of thought which man develops in himself is already present in
    • first won for himself the power of making these sprawling,
    • man completely fills himself out; he fills out the holes which have
    • Jötunheim, the Realm of the Giants. Man himself was to be found
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • belonging to our movement must make himself intimately acquainted or
    • himself ascends to the dignity of a Buddha. Now every disciple of
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • to learn to know the ego in its own world must represent to himself a
    • produced in him by engrossing himself in the Hegel philosophy. I came
  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • that even the clairvoyant, when he transports himself back to the
    • but also what he himself is. The sacrifice of the individual being,
    • is hardly thinkable that anyone sacrificing himself with
    • sacrifice feels himself warmed through and through, glowing with
    • picture to himself what we described in the last lecture as the
    • himself. Let our conception of this being show us that in order to
    • without our having paid attention to them, will feel himself within
    • would know what was involved. He would say to himself: ‘What is
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • man seen in a mirror to the person himself. For, just as the mirror
    • spiritual workings. To do this he would have to prepare himself by
    • renunciation of a sphere to be outside Himself; if He had accepted
    • the sacrifice He would have taken into Himself the whole sphere which
    • having made it, He allows the opponent himself — Judas —
    • value might enter into evolution, Christ Himself had to place His
  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • Vogel and then himself, and now he rests on the banks of Lake Vann in
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • perception goes, considers himself in no wise related. That however
    • depends on himself, or at least it need only do so. And he should not
    • been told should find an echo in himself. He wishes it to become its
    • philosophy, is aroused by a man finding himself confronted with
    • exactly like a man who cannot be contented within himself by means of
    • Christ Himself belongs to the higher worlds and came down to the
    • development of Christ Himself is progressing — and that
    • that a man who prepares himself in his physical body to-day for this
    • the other boy. This lad was a good reckoner and he said to himself:
    • back six rolls. He said to himself: ‘This must be wrong, I
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • circumstances he creates for himself at the age of 27,
    • committing himself for life, would not allow him to progress
    • itself, gets himself elected to parliament at the age of 27.
    • ‘His own man’, he committed himself for life
    • within a week of his twenty-seventh year by getting himself
    • and thus commits himself.
  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • be to say that Luther was shown to have contradicted himself
  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • himself entirely on scientific facts, Suess comes to the
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • clairvoyant and sees himself wearing ass's ears. He would
    • He based himself entirely on Jacob Boehme, especially in his book
    • preceding verse he would have contradicted himself. Still, he
  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • can quite easily establish for himself. We mainly use our
    • fourth post-Atlantean age, but who himself lived in the
    • assume the individual concerned found himself in a situation
  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • write a doctoral dissertation, saying to himself: He can
  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • would be a veritable Dr Faust himself compared to the Wagners
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • understanding surely ought to say to himself now: ‘The
    • the message of Jesus Christ with Jesus Christ himself. This
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • mechanics and technology, that is he devoted himself to the sciences
  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • Delaisi shows himself to be a bright person, someone who has
  • Title: Lecture: Fall and Redemption
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    • being has placed himself in a certain opposition to his guiding
    • were active in him and that now he himself was active.
    • to his overall moral view of himself, man felt that he was sinful and
    • earlier had felt himself to be sinful in his moral life —
    • morally sinful, now in his Scholastic wisdom felt himself to
    • be intellectually sinful, as it were. He attributed to himself
    • sense-perceptible world. He said to himself: As a human being I am
    • together of himself with the sense-perceptible world when he employed
    • himself to, when — not in a traditional sense, but out of free inner
    • that what he knew about himself became less and less substantial. It
    • energetic thinking that originates from man himself, that is no
    • fall of man, the human being distanced himself from the gods. Through
    • he was conscious of sin, in fact, because he considered himself too
    • natural science that the human being can raise himself above this
    • ideal within himself that we can raise ourselves from sin. And that
    • proud when each person declares himself to know it all. But in true
    • accustomed himself to remaining with the facts in the physical sense
    • world and to basing himself upon them also does not accustom
    • himself to truthfulness when speaking about the spirit. For in the
    • to himself is about as clever as someone who declares: You're saying
  • Title: Lecture: Man's Fall and Redemption
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    • towards an inner contemplation of man, of himself. Any other theory
    • are really all like the famous personage who drew himself up into the air
    • University, like Zeller himself, and not at the Platonic Academy.
    • about external Nature and man himself are concerned.
  • Title: Lecture: Calendar of the Soul
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    • He looks at an animal or a plant, and pictures to himself that these
    • when the human being surrenders himself at midsummer to the splendour
    • mentality of to-day and the attitude of a modern man who prides himself
  • Title: Lecture: The Spirit in the Realm of Plants
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    • the principle that the knowing human being should understand himself
    • It was said that the person knowing himself could never
    • such a contemplation a person may feel himself in a rather difficult
    • century have been absorbed. Yes, a person feels himself in a rather
    • doubts if he is able to work himself out of the frequently quite
    • of plants — that first a person must occupy himself with a
    • draws himself back within the limits of his skin, into the small
    • the daytime he draws himself together into the small world, into the
    • living in himself, while for the part of the earth where it is summer
    • constancy within himself. The sub stances that the plant develops can
    • Goethe to occupy himself with the plant world, which led him to an
    • in this way the spirit in the plant life of the earth feels himself
    • say to himself, “If I study what encircles my space, I find it
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • — not only owing to himself but owing to the prevailing
    • as he himself was there. Moreover, they were such as could
    • out from man himself enters into the process. In those
    • it. Man himself partook in the process. Laboratory
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • himself, in a certain sense, a pupil and successor of Jacob
    • and restricts himself to a science purely and simply founded
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • understand. It is essentially Man himself — the
    • clothe himself with a sensely garment. This is the type of
    • himself up with devotion to the language of the stars, he
    • Man is himself, as it were, a heaven of the fixed stars, and
    • — a knowledge whereby Man could feel himself within the
    • Man was indeed able to feel himself within the macrocosm,
    • feel himself a member of the whole.
    • there in Man himself. Such is the inner composition a book like
    • can be found in man himself, the evolution of man, is
    • of the Spirit likewise, Man unites himself with the macrocosm
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • the fact that man continually develops within himself the mineral
    • while the human being separated himself from it.
    • handed over to the elements, but the human being himself passes
    • eternal element, for he himself wants to be rooted in an eternal
  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • to feel himself within the everlasting, spiritual kernel of his
    • thus sees himself under an aspect according to which his moral
    • hold of man's inner life, he could only say to himself: Angelic,
    • the human being himself.
    • when the human being begins to orientate himself in the external
    • But just as anyone can take up within himself a picture that is
    • feels himself imprisoned in his body. Within this living way of
  • Title: Lecture: Foundations of Anthroposophy
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    • come from his son, from the departed son himself.
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • even manifest Himself out of the world's darkness, then Paul
  • Title: Lecture: Man and Cosmos
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    • Consequently, if the human being really wants to know himself, he
    • himself, his own reality, but only his lifeless part. A true
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • perceives the human being himself, man's inner being. Man's world
    • him so as to render him unable to free himself from them of his
    • he could still assert himself and view himself within the cosmos
    • the greatest of riddles. He should say to himself that the
    • himself up entirely to the contemplation of the world; he could
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • connected with the fact that man himself adopted an entirely
    • himself, as it were, from the living world, he became estranged
    • his own life; he himself must become alive. History cannot be
    • him say to himself: I am standing here on the earth, but before I
    • Indian who felt himself at one with his Brahman whom he enfolded,
    • something divine, as he experienced himself in ancient Greece,
    • myself, so that the god within me may assert himself.
    • the belief that God might then express himself through man.
    • human being, he feels himself intimately connected with the
    • to seek it within himself.
    • which he himself designates as “The Tragic Age of the
    • felt himself transferred to glacier regions.
  • Title: Lecture: The End of the Dark Age
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    • into himself and that he must say to himself: When I am
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • he who really feels himself united with Christ Jesus solemnly vows
    • through sin, rests in his grave. He has united himself with the
    • must become the stem of the Cross because man must unite himself anew
    • body of Jesus of Nazareth. It shows how Christ prepared for Himself
    • Christ-Being united Himself with the Earth-aura, through the Mystery
    • Who, for the progress and salvation of the Earth, has made Himself
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • himself with the body of the earth; but out of his grave the tree
    • must unite himself anew with the properly understood Tree of
    • human being as he repeats it for himself when he has gone through
    • Himself, in the way we know, in a twofold way, what was to
    • festival shows how Christ prepared the human body for himself
    • himself on descending to the earth but that now has returned
    • himself, “Can the thoughts of religion survive next to these
    • in himself despite growing old. He retained more of the childlike
    • quality in himself than other people do. Such people actually grow
    • objectively through the fact that the Christ being united Himself
  • Title: Lecture: Zarathustra
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    • dim. A man of antiquity could say to himself: “I behold the
    • which there is no documentary evidence. Zarathustra himself belongs
    • Brahma. In Brahma, he felt himself united with the inner being of the
    • as man, who bears within himself the enemies of his good impulses,
    • Zarathustra's teaching, man felt himself in his spiritual being, part
    • of the Spirit of the whole Cosmos; he felt himself emanating from
    • he contains within himself all the powers which ensoul the greater
    • path to perfection. Zarathustra therefore looked upon himself as the
    • mission, and fired by the passion with which he felt himself the
  • Title: Lecture: Hermes
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    • did one of the greatest minds of modern times feel himself related to
    • (according to the custom of Egyptian sages) called himself
    • proceeding from Osiris himself, was again to stream into mankind.
    • Egyptian. He said to himself: “Behind man there is a higher
    • old Egyptian said to himself: “Man as he stands here to-day has
    • nature without feeling any need to concern himself at the same time
    • to himself: “I bear a higher Self within me, but since I have
    • dead man feels that in the spiritual world he may himself be called
    • freed himself from these forces, he must then enter into the
    • contemplate himself as he contemplates an outer object. Now man can
    • himself is outside it; thus if he wishes to perceive himself, he must
    • to behold his own blood, to behold himself as object, to plunge down
    • “come to himself,” realising his spiritual existence, no
    • learnt how through the Isis-power he might find himself one with the
    • spiritual super-sensible Power whence he himself had come forth.
    • Hermes had himself been taught by the Powers of the Heavens and that
    • cosmic deeds, into the evolution of man himself. Our own life is
  • Title: Lecture: On the Nature of Butterflies
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    • understand its significance. For as he spoke this word he saw himself
    • their minds. He had first to prepare himself for such an experience. It
    • working and only concerns himself with the microscope, in other words
    • them to science he had led them by the nose. For he himself was mad. He
    • had told them that the other man was mad because he believed himself to
    • be the Emperor of China, whereas he was that himself! The Commission had
  • Title: Memory and Love
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    • able really to go out of himself in love, loving his nearest as himself,
    • be quite outside himself. If a man is a loveless being, a feeling arises
    • when, outside himself, he has to experience the actions he performed
    • is full of love and prepares himself well for what is to happen to him
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • and live merely in a general, universal feeling of time, to feel himself
    • himself, before he began his life on Earth, had lived in pre-earthly
    • himself something left over from a pre-earthly existence.
    • will feel himself with his consciousness in Sun and Moon and Stars, in
    • the same way as now he feels himself with his consciousness upon Earth.
  • Title: Lecture: Reincarnation and Karma
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    • Anthroposophist of to-day finds himself in a position similar to
    • conviction himself, it does not matter; he does not know the
    • Anthroposophist when he connects himself with modern scientific
    • never seems to enter, that somebody else could himself make
    • himself: “Anyone who, like myself, wishes to be considered
    • animals and man himself originated we were unable to form any
    • contradict the belief that man himself evolved, according to the
    • alive round his couch of repose spirits which he himself has
    • himself that perhaps he would follow very different ones if
    • feeling of responsibility in himself then he denies, in the
  • Title: Lecture: Life and Death
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    • natural science, and who, might feel himself moved to follow
    • which compose the human body. He might feel himself justified
    • — even a human one — the life of man himself,
    • within, who remembers what he himself experienced in this
    • of his being works so that he enriches himself, adapts
    • himself to the outer world and gathers experiences. When,
    • himself before his memory with his Ego-development of to-day.
    • waking-day life, fill himself with a content not permeated by
    • himself a retrospect into former lives by looking towards the
  • Title: Lecture: The Elementary Kingdoms
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    • common Ego. Man, therefore, distinguishes himself from the
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • He himself tells us so in his “Poetry and Truth”.
    • he feels himself in the world as in a great, beautiful,
    • feels himself encompassed by a spiritual world, but lacks the
    • himself grew beyond that part of himself. And so developed
    • them. We see then how Faust lets himself be influenced by
    • addresses through Faust after Goethe himself has attained a
    • of mind as Goethe himself. Faust now stands before the spirit
    • there himself. He can describe it reasonably; he can say: you
    • to familiarize himself with it and therein find the spirit,
    • himself within that realm, but could not yet bear the sight
    • know what it is that will not allow him to sever himself from
  • Title: Lecture: Birth of the Light
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    • will take hold of the vehicle of that man who is himself the
    • the Christian world. In Cyprian we see a man who feels himself
    • happening, which concerns himself as something which happened
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • but not of Aristotle himself. Galileo maintained that men
    • wished him to see for himself and be convinced. “Yes,
    • recorded it. But Aristotle was not himself capable of
    • himself a child of his age. The feelings which possessed
    • Galileo could not rest till he had found out for himself what
    • this was and himself invented a telescope by means of which
    • himself “Let us proceed along the simplest lines of
    • who wished to make clear to himself and to others the
    • Galileo himself and others at that period. The mind of
    • perceived by means of the human senses, that which he himself
    • within himself) into the impressions. The impression is made
    • was so greatly misunderstood and the real man himself.
    • to your remembrance an incident which Goethe relates himself.
  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • himself. Goethe's personality is a striking example of the
    • himself with the study of botany, zoology, osteology in
    • himself a proof that it is an absurdity to believe that the
    • particular, and, where he contradicts himself, it is not his
    • he found himself outside in the midst of a wild snowstorm, so
  • Title: Lecture: The Errors of Spiritual Investigation
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    • a position to reveal himself, i.e. spiritual beings can now
    • be cognised and excluded from those which the medium himself
    • in reasonable fashion without making himself a partisan of
    • preserved for himself the freedom of looking away from his
    • learns to exclude himself from that which holds objectively.
    • put in the position of facing himself. That shows itself in
    • uncomfortable feeling of weariness and disgust with himself.
    • in which one learns to know himself anew with all his
    • himself, the method which led to these results. Also each
    • spiritual investigator must always be watchful of himself in
    • but the true investigator can himself make these, in order to
  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • the prejudices of himself and other people, and many other
    • for Faust to free himself from Mephistopheles. Faust comes to
    • Homunculus. Homunculus himself, once more, is brought into
    • very end do we see Faust gradually free himself from
    • not know why. He knows it least of all. One who busies himself
    • himself. He should have enlightened his son more wisely than
    • himself. In this way it is easy to make the mistake of
    • of life how the human being places himself through his Karma
  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • himself to the manufacture of steam ploughs. Indeed, he became
    • magnificently described. He himself is in the first train to
    • ruined by the very work which he himself created. This poem, I
    • end of the matter was, the post was offered to himself. But
    • he himself — as judge or public prosecutor —
    • himself. Imagine the judge's situation. But he falls
  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • himself — to convey such qualities to his
    • man ceases, from this moment onward, to develop in himself
    • in other respects deports himself — you can see the
    • is destined to place himself into this cyclic evolution
    • a man to see himself in real connection with all that is going
    • course of ages? He asked himself this question, and he replied,
    • thinker Herzen made himself thoroughly familiar with
    • knew this, would presently bestir himself to approach true
    • himself is placed in the world. This, too, is necessary, if we
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • nothing between himself and the Godhead. Man shall live in this
    • whether a man imagines that he of himself can find the way to
    • Thence we come down to man himself. Man, as he now is on
    • am looking up to my Angel,’ but says to himself, ‘I am
    • gives himself up to this inward illusion something
    • himself, if I may put it in these words. Of course, if one
    • Christ’ or ‘Lord, Lord’ (as Christ Himself
    • himself would run the risk of falling completely under the
    • of each man to himself. In the Spirit of our Time we must get
    • modern age, and man himself began to rarefy the air; to get rid
    • establishing himself as a demonic being, even in the physical.
    • find the way of the soul to Christ Himself. For just as with
    • can in turn prepare our finding of a way to Christ Himself.
  • Title: Lecture: The Birth of Christ in the Human Soul
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    • him — and he himself related this — that, before
    • the earth, he gradually loses himself in his body, to find
    • himself again in the spirit after death. So does one who knows
    • the facts express himself. But one who is ignorant of the facts
    • express himself in just this realm otherwise than is done by
    • himself more and more in the physical body for the purpose of
    • himself in full clear waking consciousness such cosmic thoughts
    • of a person who has applied himself to spiritual science guided
    • truth. Christ has revealed Himself not only in the Gospels;
    • Christ is with us; Christ reveals Himself continually. We must
    • in each epoch must take the Christ into himself in his
    • himself spoke, of which His appearance on Christmas will always
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • esoteric Christian did not confine himself to such general
    • the sun's light itself; and he said to himself: “If I look
    • finds himself before a monastery. This monastery here indicates
    • longer needs to reveal himself in an earthly body.”
    • the Twelve cannot tell himself. Several features of profound
    • Yea, he himself his passing has predicted,
    • But he who overcomes himself has gained
    • The victor o'er himself no more can bind.
    • This man who had overcome himself, that is, who had
    • Rose-Cross which calls upon man to purify and raise himself
  • Title: Mission/Folk-Souls (1970): 1. Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
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    • man’ is one who is able to identify himself with the great laws
    • man’ must liberate himself to some extent. Now the ‘homeless
    • visible beings just as the human being expresses himself through his
    • people, but nevertheless a spiritual Being, just as man himself is a
    • man's impression of himself! At one moment he would feel: “Here
    • from without when he has so far perfected himself that he is still in
    • what he himself has acquired for his higher mission, for the benefit
    • which man himself has to go through when from epoch to epoch he
    • the individual may receive into himself that which the Folk Spirit
  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • his lifetime and lifts himself to a higher moral and intellectual
    • importance. Naturally, man himself also benefits through their work;
    • they work more subtly, they leave it to man himself to observe the
  • Title: Mission/Folk-Souls (1970): 3. The inner Life of the Folk Spirits. Formation of the Races.
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    • Personality, but the normal, Spirit of Personality expressing himself
  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • when he would find himself Earth-bound. We learn from Spiritual
  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • thought, feeling and will within himself by means of which he himself
  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • disharmony amongst mankind, one of the Spirits had to detach Himself
    • or Elohim work from the Sun; one of these Spirits had to detach Himself
    • Jehovah shuts Himself off from the other Elohim and invests this
    • the Semitic-Hebrew people and why Jahve describes Himself as the God
    • Abraham, Isaac and Jacob. When he declared himself to be the God of
    • Spirit who revealed himself to man in ancient Atlantis. The Atlantean
  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • Archangel himself grew to be a Time Spirit. Apart from the ordinary
    • Spirit of exoteric Christianity, so that the Archai-being himself,
    • the guiding Spirit of the Greeks, himself formed the vanguard of the
    • Archangel stage and to subordinate himself in future to the different
    • himself to the Spiritual, and to raise the fifth post-Atlantean epoch
  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • incarnating soul of man. The manner in which Odin himself worked upon
    • and himself experienced this imprinting of the soul in the body. He
    • have a long ancestry, which he himself still sees as a working of the
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • and he himself remained a passive instrument. His relationship to the
    • after he had opened himself to the invasion of a Luciferic power.
    • the conquest of Ahriman and strives to unite himself with the
    • himself to become aware of the good powers which are present there:
    • said to himself in the course of his evolution man has seen the
    • Lucifer conceals himself behind the figure of Loki who has a
    • devoted himself to Odin and the Aesir, is to be attributed to the
    • to deceive himself, to think incorrectly about things; that is to
    • himself for this loss by exchanging Baldur for a God who had
    • what light, then, should man see himself? He should see himself as
    • received as a gift from Odin, whilst feeling that he himself has
    • undergone the ensuing evolution. He should receive into himself the
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • Soul. We have seen that the individual still felt himself to be
    • The Germanic-Scandinavian man still felt himself attached to a Group
    • Thus each individual still felt himself at that time to be a member
    • Mind-Soul in which he was active. He himself was only able to work
    • Folk Soul who is preparing himself for future epochs. This accounts
    • broad outlines, ignoring the details, because he is preparing himself
    • which foresees that man himself will participate in a culture in
    • that in the sixth epoch of civilization man will feel himself to be a
    • service man finds himself as ‘man endowed with Spirit Self’
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • A man performs some act and at the same time feels himself impelled
    • Moses, Odin and Thor, and about Christ Jesus Himself, nor to accept
  • Title: Lecture: Wonders of the World: Lecture 1
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    • human nature. And then this ancient Greek said to himself: ‘In
    • significance of Goethe's action in immersing himself in the
    • he himself felt to be the culmination of his art. When he wrote his
    • Persephone in the human being himself. The name of Demeter points us
    • word he utters on the stage proceeds from himself. You will never see
  • Title: Lecture: Wonders of the World: Lecture 2
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    • of Eleusis thus express to the nature of man himself? What in terms
    • to himself, not in full consciousness, but as it were in the
    • him, which build up his body again. Atlantean man said to himself:
    • expressions of the wonders of Nature within man himself. They show us
    • to himself: ‘I gaze upwards to the great Demeter, and whenever
    • himself advancing unless a mirror confronts him, so the astral body
    • when He shows Himself as He is among us now, as He has been since the
  • Title: Lecture: Wonders of the World: Lecture 3
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    • this we must start with man himself, who so emphatically demands not
    • work in himself, and the forces active outside in the macrocosm;
    • rainbow without. That is what he experienced. And he said to himself:
    • what the ancient Greek pictured to himself as Zeus is the macrocosmic
    • ego-consciousness. Now when the Greek asked himself what it was,
    • about the microcosm, about man himself, the centre of our own world,
    • self-knowledge works in such a way that man feels himself completely
    • this, when as a practising occultist he feels himself in this etheric
    • himself, feels a mixture, a harmonious or inharmonious working
    • on the occult signs, makes them real to himself, and then finds that
  • Title: Lecture: Wonders of the World: Lecture 4
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    • nature of Christ Himself, but also the nature of another figure, of
    • substances, He does not since the Mystery of Golgotha unite Himself
    • hosts are the hosts of Lucifer. Lucifer himself takes part in Earth
    • Lucifer was to the Earth, when he said to himself, as it were
    • said to himself: ‘The spiritual beings whom we revere as gods
    • Himself, and to annul the Mystery of Golgotha. He would then create a
    • upwards to a higher vision of Himself; on the other hand we see the
  • Title: Lecture: Wonders of the World: Lecture 5
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    • Pluto, Poseidon and Zeus himself. In view of what I said yesterday as
    • Moon, how must this have affected its attitude towards man himself?
    • for him to conceive of the Being of Christ Jesus Himself. For if we
    • without, towards which he is focused, and he feels himself, together
    • himself, united with the beings of the surrounding world, whom
    • death has taken place, he at once feels himself to be poured out into
    • the macrocosm, he feels himself to be one with the macrocosm, because
    • himself whether everything out there in space has not been woven out
    • he has encountered there outside himself has been made out of the
    • something which Zeus can only look upon, but which he cannot himself
    • said to himself, ‘Our Earth can no longer maintain such an
    • recollection upon those olden times, and said to himself: ‘At
    • feel himself enclosed in the space bounded by his skin.’
    • as an egoity none could really distinguish himself from another; then
    • which man does in fact tend to cut himself off as an isolated person
    • Persephone and Zeus has already taken Earth-elements into himself
  • Title: Lecture: Wonders of the World: Lecture 6
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    • is utterly deceiving himself. With physical faculties for acquiring
    • taken into himself the denser matter, he would not have been able to
    • built up Greek mythology did know it—said to himself:
    • moved by unutterable depth of feeling — even put to himself the
  • Title: Lecture: Wonders of the World: Lecture 7
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    • undertake work within himself, he has to allow ideas to pass through
    • for the man who sees himself in it. When you with your personality
    • this activity may become evident to the human being himself, in order
    • therefore he said to himself: ‘There is concealed in this
    • man into himself. Anyone determined to recognise only exoteric
    • his external bodily organisation, the pupil must divest himself of
    • Greek Mysteries needed to divest himself of all that he was able to
    • younger Dionysos himself — that figure which I have already
    • know himself — not by brooding upon himself, as is so often
    • to self-knowledge for the Greek Mysteries was to go out of himself.
    • The way to self-knowledge was not to brood upon himself and to gaze
    • that which he himself was, though he could not reach down to it in
    • Dionysos was himself a very ugly man. This person, Silenus who was
    • the teacher of Dionysos himself, the aspirants in the Mystery came to
    • at a specific time to gather himself together again as a soul in a
    • Dionysos. And Dionysos himself, that reincarnated being in whom
    • the pupil of the wise Silenus, he who had himself become Socrates
  • Title: Lecture: Wonders of the World: Lecture 8
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    • himself as a result of his premonitions, and then plunged deeply into
    • attitude here. On the contrary, Capesius says to himself: ‘You
    • think himself as good as is his idea of a good man.
    • being, then as a rule he discovers something in himself which he
    • idea of this if you first have a look at man himself. Take the human
    • thoughts. And just as man actually first comes to know himself in his
    • of the etheric world in Himself, was nevertheless able to recognise
    • showed Himself to humanity to begin with not directly, but in a
    • light of the sun. That Being who began to prepare Himself for His
    • time was ripe for Him to show Himself not merely in reflection, but
    • civilisation. We see the Being who once separated Himself from the
    • that He first revealed Himself to man in a mirrored image, so to say
    • Gospels, which relate that the Christ Himself said: ‘If you
    • that was said of Jahve applied to Himself, as the mirror-image is
  • Title: Lecture: Wonders of the World: Lecture 9
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    • influence upon man himself, working into his formation as if from the
    • saying to himself: ‘Thou art I myself!’
    • himself, and upon other creatures, especially the bird creation. That
    • detached Himself from the Sun in a body of air and not merely in an
    • truth is that though Aristotle had not himself the clairvoyant
    • consciousness which enabled him to know it for himself, he knew from
    • clairvoyance can advance still further and say to himself,
  • Title: Lecture: Wonders of the World: Lecture 10
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    • world’, along the lines of abstract science, finds himself at
    • the generations he himself has experienced as impulses, desires,
    • activity which the man himself develops. The faculty of speech is
    • himself no predisposition to anything, but everything has been formed
    • which his ideas can attain, he himself can only come to
    • a man plunges into himself, into what has been built up during
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • himself up wholly to the inner being of the soul. Indeed in very ancient
    • however, Raphael got more refined and transplanted ihimself to Perugia,
    • Religions Himself had permeated not only the religious conceptions, but
    • Himself. Feelings arise which, when we permeate them with the soul,
    • and debris on Roman soil were unearthed, Raphael himself assisting.
    • It is a remarkable spectacle, the Rome where Raphael found himself at
    • into the kind of feelings and perceptions which Raphael himself must
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • a personality who feels himself unable to discuss his inner life with
    • because Achilles fought out for himself what he personally had to fight
    • make himself invisible, that he is invulnerable in a certain respect,
    • within him. Man felt himself to be a vessel by means of which super-sensible
    • remained a dependent being who would only have felt himself as a vessel,
    • forces have also emerged which have worked on man himself in pre-historic
    • it existed. It was a period in which man did not speak from himself
    • were not speaking of himself when he says “Sing to me oh Muse,
    • of which Siegfried had command, whereby he could make himself invisible,
    • perceive when he is independent of himself, of the etheric body, and
  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • time of high summer, he will go out of himself to share in the life
    • and dying; but he must not, as he does in summer, give himself over
    • himself to self-consciousness. In the time when external nature is
    • consciousness of nature, but then also awakes in himself an autumnal
    • and imperceptible to man himself, has very great importance for
    • space and sees a shooting-star should say to himself, with reverence
    • say to himself: “You will become lord of this process, which
    • out of the cosmos. The Dragon paints himself for us, forming his body
    • out of bluish-yellow sulphur streams. We see the Dragon shaping himself
    • downward-leading path. Man can rescue himself from its impending
  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • expressed in man himself. What part do we as human beings have in the
    • way man has emancipated himself, in his growth and his whole
    • To-morrow I will describe how man has emancipated himself from all
    • ordained to receive the Christ into himself. Let us look closely at
  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • in the way I have described, at a time when man himself had as yet
    • rain, so that man himself would be calcified and reduced to
    • the figure of Christ; the Christ who, freeing Himself from the
    • weight of matter, has Ahriman under his feet; who wrested Himself
    • himself in a slavish, Ahrimanic way to materials and models; he rises
  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • himself this dying away; but with his own self he must not take part
    • in it. He must raise himself above it. In place precisely of a
    • seeking to embody himself in a vesture of light, appears in the time
    • heavenly motif through which a man can feel himself united, on one
    • below, he feels himself united with the tendency to fixed form; with
    • the Depths become Mysteries, and man himself becomes a Mystery within
    • Depths, and in the conjunction between the two. He feels himself no
    • as in the womb of worlds, his own best thoughts. He feels himself
  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • circulation of the blood. Thus man learns to recognise in himself the
    • himself somewhat isolated in the cosmos, for the connections I
  • Title: Fifth Gospel (1950): Lecture I
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    • although he himself has no notion of it. The Christian impulses
    • doctrines of Darwin and Haeckel and is himself convinced that
    • he may imagine that he himself once lived as an ape in some
    • is Christ Himself Who, through the centuries, wends His way
    • mysteriously Christ Himself is present in multitudinous
    • Christ Himself, working in simple men, Who sweeps over the
    • world of Greco-Roman culture; it is Christ Himself Who stands
    • the Germanic peoples; it is He — Christ Himself in all
    • How does Christ Himself wield dominion in the minds and hearts
  • Title: Fifth Gospel (1950): Lecture III
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    • Power which Christ Himself had now come to be. And here we have
    • Himself the form in which alone it would be possible for Him to
    • case. The macrocosmic Sun Being shapes Himself into likeness
    • though fettering Himself to the body of Jesus of Nazareth only
    • identified Himself more and more closely with the body of Jesus
    • identifying Himself with the earthly body of Jesus of
    • identified Himself with the body of Jesus of Nazareth. In
    • the point where the Christ Being had so identified Himself with
    • which He had made Himself one, the Christ Being could no longer
  • Title: Fifth Gospel (1950): Lecture IV
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    • were saying without himself speaking a word. But while this was
    • descended upon the Prophets, that the word of God Himself had
    • himself.”
    • himself became aware of the inspiration of the Bath-Kol.
    • a day he said to himself: All the forces of soul which I
    • that Man severed himself from Your Kingdom,
    • to himself again and turned his eyes towards the crowd of
    • possessed anything for himself. A law that in the
    • himself to what thronged in upon him from forces of which the
    • almost the same age as himself. This man's association
    • lay-brother, allowed himself to be stimulated and inspired by
    • question sank into his soul ... not as if he himself were
  • Title: Fifth Gospel (1950): Lecture V
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    • other members of the family in the house. Jesus himself could
    • life had been since his twelfth year, how he had found himself
    • so highly what he himself felt had been surmounted. And he
    • revival of that wisdom would be of value. But if Elias himself
    • he reminded himself of the words of the Bath-Kol as I rendered
    • that Man severed himself from Your Kingdom
    • fallen prey to demonic powers which he himself had experienced
    • memory. It was as though the Christ Being said to Himself: This
    • Being felt Himself drawn; for it is with these powers that men
    • Jesus could save Himself from them. He found the strength that
    • Man severed himself from Your Kingdoms,” He transposed
    • experience He Himself underwent was as I have indicated.
    • Him was through one who placed himself in the service of
    • that the Christ Being clothed Himself in these forms as a
    • old ritualistic forms now, is the Christ Being Himself.
  • Title: Lecture: The (Four) Great Virtues
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    • world from his mother's body finds himself able to receive the
    • being in its right place, and goes out of himself and into the
  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • a misapprehension, he applies them to himself. It is simply so
    • breath. In this way, the yoga scholar raised himself above the
    • in everything about him, man perceived himself as a part of
    • this whole environment; he did not separate himself from
    • earlier man was unable to regard himself as an independent
    • entity, but felt himself rather a part of nature's whole, which
    • yogi raised himself above this view, which implied the
    • history, who can immerse himself in these earlier times, it is
    • did condemn himself to solitude and the life of the hermit; for
    • who inhibits his body in this way makes himself unfit for life
    • among his fellow-men, and makes himself unfit
    • vis-à-vis himself as well. Life today demands men
    • linked himself in his thinking with the internal rhythm of
    • direction to which man raises himself in the course of his
  • Title: Tension Between East and West: Lecture 2: Psychology
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    • tremendous riddle. To deny the mind in man himself does not, of
    • fate of this soul of his, will find himself confronted by a
    • saying to himself at a certain point: Why shouldn't this
    • man can produce in himself a state of soul and body that can be
    • world in such a way that he learns to orientate himself in it
    • what a man experiences and makes of himself here with what we
    • himself, out of his innermost longings, directs his steps and
    • brings himself to the fateful moment. This is sober observation
  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • part of himself he can and will influence his time!”
    • that he found himself increasingly absorbed into a lasting
    • Once inside the divine and spiritual world, he knew himself to
    • himself through his soul and in this way felt his outward
    • devotes himself. In popular religion, it is true, this is
    • within the history of recent times. Goethe made himself at home
  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • a spiritual world, just as he regards himself as a replica of
    • as the soul-spiritual element in man himself, as he is before
    • natural element in man himself, is a replica of the spiritual;
    • activity and so prevent himself from devoting his full strength
    • what man experiences within himself — whether it is art
    • when man finds himself confronted with physical actuality, it
    • humanity in order that man himself could infuse it with his own
    • himself to be in a sphere of unreality when in contact with
    • himself a spiritual being who creates in physical and sensuous
    • world and himself, he could speak of “ideology;” it
    • Englishman himself observes that a quite different spirit
  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • himself; even so, it reveals something that has certain
    • himself without limit, to the point where the deepest
    • if, in ordinary consciousness, he could see right into himself
    • memory and really looks into himself, will see there the
    • himself gradually passing over into his heat and air
  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • an outlook on things in accord with spirit, finds himself
    • this has only been possible to man since he raised himself to
    • himself into the other human being: only thus can he really
    • place himself within the context of social life. With the
    • beyond those the teacher himself possesses.
    • the individuality of the teacher himself.
  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • nature man experiences within himself a kind of world-memory.
    • although he may have kept himself in the background, the priest
    • industrialist himself sees his own undertaking within a
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • takes him outside himself, and creates in him a transport of
    • feeling that takes him out of himself; that he is
    • is no longer overcome by fear when he has to go outside himself
    • himself, not just beneath himself into mere utility.
    • face to face with himself, drawing him away from a dream, a
    • complete awareness of himself. We may say: in the social
    • forward and introduced himself straight away as a
    • important thing is to find society in man himself. The
  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • what confronts a man when he is alone with himself after work
    • thrown back upon himself, as the working-man is and very many
    • something which emerges exclusively from man himself. Since
    • to really see inside himself. He thereby reaches the stage of
    • his work on to himself. Everywhere he longs to attain an
    • into himself, he finds as the basic substance of his physical
    • the machine, in such a way that man himself operates, in
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • himself. On the other hand, we do continually attempt to derive
    • the nature of law from man himself. And yet the democratic
    • the nature of law cannot spin it out of himself; he just has to
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • thus arises, and which does not lead man beyond himself, but leads him
    • rather deeper into himself, is a self-enjoyment, a real true
    • man was inwardly aware of himself. Blood was not yet developed within
    • inner, imaginative world, which was a part of himself. He perceived
    • how he himself is included in the cosmos. He also was aware imaginatively
    • enter into such union with himself both from within and from without
    • existence is the symbol of death, and can unite himself with that which
    • because they arise naturally, but each one can at least work on himself,
    • for himself. With this the series of lectures I have permitted myself
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • which does not lead man beyond himself, but leads him rather deeper
    • into himself, is a self-enjoyment, truly a real self-enjoyment.
    • inwardly aware of himself. Blood was not yet developed within him,
    • inner, Imaginative world, which was a part of himself. He perceived
    • how he himself is included in the cosmos. He also was aware
    • enter into such union with himself both from within and from
    • physical existence is the symbol of death, and can unite himself
    • each one can at least work on himself. And it is not good if the
    • recognize this for himself.
  • Title: St. Augustine
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    • if one wishes to see what led St. Augustine to place himself in
    • regardless as to how he experiences it there, he himself
    • knows himself to be living in his own inner experiences. And
    • he gives himself over to no possibility of deception. One can
    • whether St. Augustine himself could say, from his own
    • him, and to a certain extent can see in him what he himself
    • world-conception. He should explain himself in the some way as
    • features, He occupied himself a great deal with the founding of
    • but the Christ Himself he wished to banish out of his Church.
    • important Apercu, but Comte himself could not attain this,
  • Title: The Social Question and Theosophy
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    • himself the proceeds of the work he has himself done, i.e., the more of
    • the less the individual claims for himself the proceeds of the
    • work he has himself done, i.e., the more of these proceeds he
    • lose himself in some cloudy utopia, but rather must stand
    • We are sort of like an engineer who absorbs himself for years
    • has occupied himself with it knows that what I am about to say
    • is correct in practice. One that has applied himself to how, in
    • element, got to know the human element himself. Of course what
    • age. One who steeps himself in this knows the last time in
    • Each one said to himself: The one who is in charge of my work
    • compensated. What, thereby, has the worker himself
  • Title: Architectural Forms
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    • himself placed harmoniously on the earth? If, creating the
    • and possibilities of the present day, and who expresses himself
    • Himself a phase of deepening has dawned in His activity.”
    • feels himself incapable of thinking out guiding principles,
  • Title: Goethe's Secret Revelation: Lecture I
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    • history. Fichte reveals himself as a thinker, wandering on remote heights,
    • and demands that man should lift himself to a stage where he grasps
    • himself on the other hand up to the point where he comes into touch
    • it is possible for man to awake in himself spiritual organs in
    • the Giant, who has no strength in himself, but in his shadow. He
    • He asks himself the question how man can succeed in
    • to examine the means whereby man has to develop himself upwards to
    • How, therefore, does a man develop himself in Schiller's
    • that truth which he himself considered the real one, and he once
    • ought to show us that he tested this saying himself, and those who
  • Title: Goethe's Secret Revelation: Lecture II
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    • idea-conception and as if he who, as it were, feels himself called
    • further, even as man has developed himself from an imperfect
    • reaches ever higher knowledge by developing himself, and what he
    • that he who believes himself able to stand on the firm ground of
    • science can confine himself only to externals, so true it is that the
    • The man who is versed in these things says to himself:
    • he says to himself: ‘If I have a thing in front of me, there is
    • become objective. The man who has not yet developed in himself by
    • himself that feeling as well as the capacity to think can provide a
    • no longer the subject of Chaos, but on the contrary himself controls
    • leads him to a deeper insight, and he really steeps himself in the
    • raises his existence by blending the things in himself with the
    • soul by growing out of himself, by becoming master of the powers of
    • meant, but used it to express what he felt himself, then we
    • different realities in opposition. Schiller trained himself
    • into every physical form. He himself creeps about like the Snake in
    • of knowledge, but a way represented by the Giant. He himself is
    • himself a world-conception out of external-physical concepts. He must
    • dies, that is, who does not develop in himself the eternal, the inner
    • again the spiritual kernel in himself. The eternal is in us. We
  • Title: Goethe's Secret Revelation: Lecture III
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    • knowledge, striving to feel himself into life, experiencing every
    • worlds, between the spiritual world to which man can raise himself
    • through purification, through the ennobling of himself and that
    • outer science looked at life. Certainly he had troubled himself
    • himself with many other sciences, more particularly with natural
    • theosophical literature. He himself attempted the practice of
    • in his soul which was to germinate later. But he felt himself as
    • say to himself, I have had one moment when my longing after the
    • religion and theology, who had given himself up to an endeavour,
    • a man of the world and calls himself a
    • he wished to free himself in his own way from the old traditions.
    • in his 70th year beginning to see himself in the character of
    • who having occupied himself deeply in outer science had reached a
    • given to man, when he has to say to himself: ‘Thou art
    • himself up to deeper inner meditation certain inner experiences
    • feel himself and cannot feel himself as developed to what thus
    • the exact image of the Divinity, and now he had to say to himself,
    • himself.
    • the personal and ignoble. All that works on man himself is
    • Goethe himself was this second ego, which could be brought to a
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • morning-red, in order to prepare himself to look straight at the
    • Such a man, steeping himself in the whole great course of human
    • set him in occult-scientific symbols, in which he steeps himself,
    • this realm Faust is to betake himself. And when one reads
    • quite realistically what he himself had experienced; and this he did.
    • Mephistopheles himself has a hand in it, and we are told in
    • of himself:
    • He is shown how he can wrap himself in the elements of matter, and
    • of what he has himself experienced in spiritual worlds.
    • may be already born and at once jump about and stir himself and say
    • which he must liberate himself, if his soul is to unite completely
    • and sees himself suddenly cast out again into the material world:
    • himself to work for other people:
    • scales, where Faust gives himself absolutely to the spiritual,
    • stage before he has received a soul. But Faust himself is carried
    • ‘lives’ himself into the spiritual world. There was
    • are awakened in the soul when man yields himself to this
    • also expressed himself — and as a great warning for all who
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • disappeared into the whole. He did not concern himself much
    • reproduce, within himself, what he heard that a rhythm was
    • rhythm in a Cosmos, but as himself a creator of rhythm.
    • experience. Yet it was not he who recalled it to himself; the
    • himself, when his memory came back, in a Casual Ward in Berlin.
    • re-awaken in him till he had found his way — he himself
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • realm. Man lived in it. But he pictured to himself that where
    • it artificially in himself. He had to develop it out of the
    • himself. He could not find his true relation with death. On the
  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • which he found in the external world or which he himself set
    • there, as memorials by means of which he put himself into
    • Egypto-Chaldean. At that time man experienced himself as spirit
    • vehicle, in which he feels himself borne forward in the
    • ancient Mysteries man could actually address himself to the
    • attached himself to Gilgamesh and who is called Eabani in the
    • considerable clearness at what point he himself stood in the
    • impulses whereby man himself is able to come into a certain
    • for him, so he submitted himself only to the substitute or
    • felt that to know himself, man must behold and recognise his
    • consciousness that he himself is what the image is. He
    • identified himself with the image. This identification of
    • himself in consciousness with the divine image at Ephesus had
    • but when he felt himself one with the image, when he entered as
    • himself one with the world of the stars, one with the processes
    • in the world of the stars. He did not feel himself as earthly
    • felt himself in the etheric. And as he did so, there rose
    • animal kingdom. And the human being felt himself within all
    • the way I have described. Each single human being felt himself
    • spread out over the whole Earth, felt himself one with the
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  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • man feel himself for reasons which we will discuss in the
    • himself as member of the whole Cosmos, as belonging to the
    • to himself: You have now a feeling and experience of what you
    • reality what he now felt himself to be under the suggestive
    • blood. He learned to know himself as a Sun-being, as he
    • learned to know himself as Moon-being, by experiencing the
    • Identifying himself — as I said yesterday —
    • raised himself out of mere earthly life, raised himself up into
    • was living in Erech — not indeed as himself initiated
    • conceived himself to have the mission to reconcile the
    • written about Aristotle. Aristotle himself, however, used
    • himself, and how he is in this connection a true
    • to feel in himself after he had received the guidance and
  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • perceived in the Mysteries — man felt himself one with
    • from himself this plant-world. Imagine that you were to become
    • Earth, he had to cast them off, he had to make himself free
    • Gilgamesh time and later — feel himself placed between
    • plant world was to him a bit of himself, and he felt a sincere
    • not tend to make man feel himself on the Earth, but that
    • through them man feels himself a part of the Cosmos, a part of
    • to feel himself united with the Earth. In the East the
    • being himself came into consideration and what he brought to
    • went through, making himself ripe, by sacrifice and devotion,
    • directed to the development of man himself, and was thus
    • himself away from this conscious sense of union with
    • for the right time of year, nor to wait until he himself had
  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • the basis of what the human being himself can produce with the
    • begins the period to which man to-day may still feel himself
    • certain honesty in getting himself initiated into the
    • up. The individual of the East felt himself part of a
    • when, as we say, he bethinks himself, what can he call to mind?
    • He can call to mind something that he himself experienced in
    • himself in recollection, there emerged in his soul, instead of
    • too, to look within himself, and see the union of man with the
    • after all, of no avail to let himself be initiated into the
    • become sub-human, he simply cannot maintain himself on the
    • being. Aristotle himself is a stage higher than all the pedants
    • nature of the changes in the human being himself in the
  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • the fact that he has not merely let himself be stimulated to
    • himself with his own activity and his own impulses, but plays
  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • bade man know himself in his cosmic nature, know himself as a
    • but had it as his task to make himself free, there was a word
    • find in himself the power of freedom, and now we behold
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • thinking and a logic of life. And anyone who immerses himself
    • question will appear: How is what he himself experiences within
    • If anyone devotes himself again and again to the content of an
    • he unites himself, to which he allows his whole being to open
    • — if anyone surrenders himself in this way to such an
    • strengthened, invigorated thinking, is this: A man sees himself
    • memory-tableau brings to the fore what he himself has
    • contributed to the experience, what has come out of himself. In
    • man himself has taken in an occurrence is what he experiences
    • really sees himself as a second person. When anyone has this
    • space-body; but he feels himself within all that he has
    • world is, and what man himself is as second man, as second
    • is only because one feels himself to be a spirit-soul being in
    • himself, But as yet he knows no more than this. And most of
    • experience himself in the etheric realm, to experience the
    • etheric world along with himself, then he can rise to another
    • possibility of saying “I” to himself. If he then
    • has lifted himself, is a picture. He will experience his
    • he knew that he himself and the world are permeated and
    • finds in the world and experiences as akin to himself.
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  • Title: Goethe, Comte and Bentham
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    • himself the Beings of the Angels, Archangels and the Time-Spirits.
    • can alone give man the possibility of feeling himself an historical
    • awake, to feel himself an Ego and Astral body, and to feel his
    • if the physical and etheric bodies were himself. But this they are
    • himself, that his hands and his whole body is himself. Wrongfully
    • flash and blood as himself. That is a delusion of consciousness, my
    • physical body; in olden times no man felt himself bound to his
    • bound up with his physical body. Man to-day gives himself over to a
    • concerning whom he gave himself to a life of deception, in that he
    • development of man in pre-Christian times; he gives himself over to
    • — if man could but fully see himself, and not merely feel
    • himself but realise himself as a free personality not bound up with
    • because he himself became altogether mystical in his old age. We
    • regarded, not by Bentham himself nor by his disciples, but by those
  • Title: Whitsuntide in the Course of the Year
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    • in himself and in nature both what we call growth and what we
    • himself or in nature, he perceives building up —
    • that the moment of time when man is destined to unite himself
    • that he actually feels himself as microcosm in the macrocosm,
  • Title: Meditation and Concentration
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    • essential that anyone occupying himself with spiritual
    • especially with What transpires in man himself. That which
    • takes place in man himself must naturally also be an object
    • head-clairvoyance speaks preferably of man himself,
    • notes what man himself is in the entirety of this cosmic
    • clairvoyant in question to occupy himself much with the
    • place himself with this spiritual-psychic head-part in the
    • he himself is clairvoyantly, as being; so that only by a
    • fulfillment of the tasks he has set himself to do.”
    • Feuerbach discovered for himself is a most characteristic
  • Title: Tree of Knowledge and the Christmas Tree
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    • one side, now to the other, but he himself holds the correct
    • into foolhardiness he loses himself and lays aside his own
    • himself and tears himself away from his connection with
    • himself, who, as he cannot bring his deeds into harmony with
    • he hardens within himself. Thus at the head of the moral code
    • lost to him, because he hardens himself in his egoism, as is
    • take it into himself, to take part in it, not to pass through
    • the human soul if a person withdraws himself from something
    • himself, obstinately insisting on his own principles and
    • American the Asiatic, as man and puts himself in his place,
    • all the forces he possessed in order to enjoy himself, he
    • would shut himself up in himself, and the world would lose
    • him. The man who merely enjoys himself, who uses all his
    • forces merely to give himself pleasure, cuts himself off from
    • him. And he who denies himself everything renders himself
    • he thereby fits himself more fully to bear an active part in
    • neglects his own further development, he renders himself
    • that also in that which is produced in man himself, there are
    • future. Man confronts himself in these virtues. Through the
    • guards himself, as it were; therefore it is necessary that he
  • Title: Karma of Vocation: Lecture I
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    • he is thereby associating himself with Goethe, who is renowned
    • associating himself with Wagner, whom Goethe sets up as a foil
    • unlike so many others, he does not excessively identify himself
    • having busied himself with the sciences, having experienced
    • had immersed himself in mystic, occult writings and sought in a
    • and to open himself to the influence of
    • Herder bore it brilliantly within himself; that is, the
    • what constitutes the human being himself, not how he is put
    • himself in Frankfurt through an exhaustive study of Swedenborg.
    • manifestations and simultaneously expose himself to its
    • himself completely therein. Then he becomes involved in another
    • he has bound himself by an oath not to take any further part in
    • himself. When one reads the autobiography of this man, I will
    • he wrote himself free of this whole temper of the age, which we
    • sense, live within himself in polaric contrasts. He went through
    • the Werther sickness and wrote himself free of it through
    • thoughts of hanging himself and who entertained thoughts for
    • his most important accomplishment. He himself did not consider
    • justified himself by saying that Goethe was in his eyes simply
    • personally convinces himself — as I may say with all modesty
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  • Title: Karma of Vocation: Lecture II
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    • himself.
    • as it were. He sustained himself as long as possible only by
    • was profoundly inclined to occupy himself with super-sensible things.
    • tendency to isolate himself from the world to some degree was a
    • lays himself open even to historic events without forcing them,
    • last time he went to Sesenheim, he met himself; you can read of
    • Long afterward he related how he then encountered himself,
    • Goethe meeting Goethe. He sees himself; he drives out to
    • wearing the clothes in which he had seen himself many years
    • meets himself? Now a man who has an experience in his etheric
    • karma with Friederike of Sesenheim, and he met himself as a
    • These words by Faust himself are passed over too lightly. One
    • no other way to protect himself than by writing the
    • feeling. Such a person comes to the point of saying to himself
    • assiduously, he could refresh himself by partially sleeping off
    • himself so much in events but responds to them more than at an
  • Title: Karma of Vocation: Lecture IV
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    • period, in which the individual freed himself from the will of
    • man himself; it becomes more objective. Through this
    • may easily consider himself unusually clever with the ideas he
    • individuals like himself. Evil minded people will produce quite
  • Title: Karma of Vocation: Lecture V
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    • was able to free himself from Mephistopheles only at the end of
    • see how Faust gradually frees himself from Mephistopheles. Even
    • least of all he himself. Someone who deals with such a “science
    • how the human being has placed himself in the world by means of
  • Title: Karma of Vocation: Lecture VI
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    • correctly put himself into the nature of those phenomena that
    • abroad to England. There he devoted himself especially to the
    • He had proven himself everywhere, and it was well known that he
    • himself, being just as competent as the director of the theater
  • Title: Karma of Vocation: Lecture VII
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    • integrates himself in a way into the social order of life.
    • himself or herself in a connection with what is taking place
    • acquainted himself
  • Title: Karma of Vocation: Lecture VIII
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    • himself through his accomplishments, he no longer felt entirely
    • contemporary to whom it was told by the man himself. Moreover,
    • had a dream in which he saw himself walking over burning coals
    • drive himself so hard. He had to give many private lessons,
    • devote himself entirely to his studies. For a time things went
    • great man. He himself — it was on February 3, 1613 — composed
    • the text for a masquerade in which he represented himself as
    • himself. The boy pursued his studies in Latin and Greek with
    • represented himself as Jupiter enthroned on the clouds, and it
    • prolific as Johann Sebastian himself. That is to say that what
    • man, who has taken into himself something from spiritual
  • Title: Karma of Vocation: Lecture IX
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    • whatever between himself and the Godhead, but to live in the
    • a direct connection with his god only out of himself. When you
    • brings down upon himself cosmically. A person disinclined to
    • because a person thus exposed himself to the danger of being
    • gains the possibility of establishing himself as a demon even
  • Title: Karma of Vocation: Lecture X
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    • apply himself solely in egoistic fashion to his own creed.
    • soul must find the way to Him for himself with those means that
    • next subordinate hierarchy, man himself. When we recall how the
    • the form of the Roman Caesars, been found? In man himself; no
    • worshipper himself, obviously; this had arisen from man; it
    • ceases to be a human being if he permits himself to be
    • intention? In this mirror the human being can lift himself up a
    • on earth. Man would have spiritualized himself in an entirely
    • who took upon Himself for the evolution of the earth all that
    • himself. He is the one God who descended to earth and took away
    • nature dies. Christ offers Himself as the Lamb of God, who
    • takes the lower nature into Himself in order to redeem it.
    • publication he has informed himself about spiritual science
    • found the way yet to really engage himself more deeply.
    • lectures in Leipzig, busying himself a bit with the theosophers
    • they became believers, too. Sir Oliver himself seems to have
  • Title: Mysteries of the Sun: Lecture I
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    • connections, to enlighten himself about the impulses, the
    • felt himself obliged, it seems, to speak as he was accustomed
    • Venus, and then that of Vulcan. As man finds himself again in
    • man: Of what you see today man himself alone contains
    • descended and united Himself with human nature — with the
    • evolution, binding Himself to mankind in such a way that He
  • Title: Mysteries of the Sun: Lecture II
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    • himself lucky when in normal consciousness he knows nothing
    • cosmic being, this man himself, and his task.
  • Title: Mysteries of the Sun: Lecture III
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    • west thinks to himself — especially when he is a hard and
    • to himself that if there is nothing in space then it is just
    • the mirror. In the same way man does not experience himself
    • now acquires a consciousness by drawing himself back against
    • brain, after death when he withdraws himself he pushes
    • himself a system of concepts that reached its climax when
    • himself a God because the concept of God had become
    • himself was entirely lost sight of among all these abstract
    • transfixed before himself — what is this thing? And he is
  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • person, who wants himself to embark on any sort of
    • commonplace. But, once anyone has trained himself in the
    • thought to the time, when a man was himself involved with the
  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • many of you must be asking himself, why there should be this
    • troubles himself no further about the particular, concrete
  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • concern to the human being himself, for they are pre-eminently
    • within the human being himself, to what surges to and fro in
    • fond of giving himself over to self-indulgence and dreaming. No
    • immensely satisfied to feel himself in the pictures, to have,
    • extricates himself from unfree actions by evolving
  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • the nature and evolution of the human being himself. As we
    • because he himself described it to me on many occasions.
    • American than the history he himself wrote.
    • himself as soul from one epoch to the next, taking with him
    • that the son take himself off and did not return. A hundred
  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • thinking he is within himself, and in employing the power of
    • meditation, when he immerses himself in a state of
    • moments which he himself controls, can immerse himself to such
    • the activity in which he has immersed himself. This activity
    • undertake something else if he is not to lose himself at this
    • point but rather can take himself with him into this other
    • is that he feels the danger of losing himself, the other that
    • because he himself was immersed only in the faculties of
  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • devote himself by his own individual choice, with the
    • this knowledge of himself as a member of a spiritual world, man
  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • world they give, he immerses himself in its inner life, the
    • human being acts in regard to himself” when
    • finds himself in the position of having to accept a force-body
    • revealed himself. It was Eduard von Hartmann himself who had
    • stage and will enable the human being to take into himself an
    • himself a pupil of Haeckel, as an appropriate statement about
  • Title: Eurhythmy (Introduction to a performance)
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    • Art, having as its instrument Man himself, and its movements
    • man expresses himself in sound have been studied by a kind of
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • says to himself: “Well, even if this economic
    • Central-European man, could not take into himself this
    • subject himself to duty in order to fulfil his duty. For
    • himself the desire to do what was of moral value. Therefore
    • must cultivate in himself a sense for truth! When one speaks
  • Title: The Real Being of Man
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    • during such times he is himself more withdrawn from the Earth
    • kingdoms of mature, or man himself, or the Hierarchies next
    • organisation of man himself which are the forces of
    • human being himself. But this human being can inter
    • clever that in his cleverness he can form ideas for himself
    • himself makes of it, not that which the physical forces are
    • itself will simply be what man himself makes of it.
    • possible inclination of man is, to permeate himself utterly
    • Hierarchies, to whom man can elevate himself when he can
  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • so on, but he cannot justify himself, he just owns up to
    • himself in the spirit.
    • for what man develops instinctively out of himself,
    • the time when he himself takes the initiative — this
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • these things in himself — it was a more instinctive
    • way develop out of himself new “substance” for
    • cannot shake himself free from this state of things because
    • himself, calling it “Ethic” has nofuture
  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • the case when the old Greek confined himself as it were
    • himself makes with the train, is something that he forgets.
    • certain sense pulls himself up in the inner experiences of
    • world traveller and that he can quite well prove to himself
    • one — it is as if a man learns to feel himself as a
    • himself not merely a citizen of the Earth but of the
    • can feed himself by a science that is quite different from
    • was an American and he said to himself that there was
  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • tendency to reject spiritual conceptions and occupy himself
    • himself more and more akin to the material, is descending so
    • give himself up to material life to such an extent that he
    • severs himself from the soul-and-spirit altogether, sinks
    • And to what end has he been making himself empty? It is in
    • abstract intellectual concepts or to receive into himself the
    • being places himself within gravity. And in a hidden way man
    • ancient tradition by the human being himself.
  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • the human head into the appearance of man himself, the result
    • himself been unaware that in his soul something approaches
    • with something, and also indirectly with Raphael himself.
    • himself who coined the expression
    • man is enabled indeed to train himself to a certain extent to
  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • enables a man at any moment to wrest himself away from the
    • transformation of what a man reproduces within himself from
    • of soul; but even when he deliberately puts himself into this
    • forth. After knowing himself to be in the spiritual world
    • the seer to make himself intelligible to the external world,
    • when speech was born. The seer must put himself into the
    • Spiritual inwardly, and of so immersing himself in the spirit
    • himself, not merely to what he says. It must be remembered
    • the seer expresses himself, people have the living
    • produce from within himself what lives in his music? First of
    • and freer in their spiritual activity. The artist himself
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • himself.
    • probably say to himself: ‘I will use chemistry and investigate
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • one side, now to the other, but he himself holds the correct
    • into foolhardiness he loses himself and lays aside his own
    • himself and tears himself away from his connection with
    • himself, who, as he cannot bring his deeds into harmony with
    • he hardens within himself. Thus at the head of the moral code
    • lost to him, because he hardens himself in his egoism, as is
    • take it into himself, to take part in it, not to pass through
    • the human soul if a person withdraws himself from something
    • himself, obstinately insisting on his own principles and
    • American the Asiatic, as man and puts himself in his place,
    • all the forces he possessed in order to enjoy himself, he
    • would shut himself up in himself, and the world would lose
    • him. The man who merely enjoys himself, who uses all his
    • forces merely to give himself pleasure, cuts himself off from
    • him. And he who denies himself everything renders himself
    • he thereby fits himself more fully to bear an active part in
    • neglects his own further development, he renders himself
    • that also in that which is produced in man himself, there are
    • future. Man confronts himself in these virtues. Through the
    • guards himself, as it were; therefore it is necessary that he
  • Title: Teachings of Christ the Resurrected
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    • paler and paler, and he felt himself more and more lifted out
    • earth. He submitted Himself, so to say, to the divine decision
    • Himself face to face.
    • himself as a teaching which the resurrected Christ gave
    • their own spheres — and that this God had united Himself
    • Christ not risen, had He not united Himself with the earth
  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • himself, so to speak, without experiencing anything here
    • in the world of special significance for himself
    • reaps no benefits for himself from his physical
    • he subjects himself, for he enters into a physical body for the
    • himself. Although he was not so exalted as certain other
    • Melchizedek. He took upon himself, as it were, the etheric body
    • recollections that Christ Himself had taught in Palestine. It
    • was especially emphasized, for example, that Papias himself had
    • necessary to hold himself rigidly to the immediate
    • limit himself to that which the ego can observe — to that
    • Christ Himself. And by what means must this come to pass? By a
  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • present-day man says to himself: “Well, when I was a
    • continue to develop himself when he becomes an adult. Now it
    • wants to dream further about the dream in order to give himself
    • human being who carries within himself this time-body; this is
    • procedures. But still, the one who finds himself surrendering
    • had come to the time-person, he had already rid himself of the
    • to educate himself about the dream. Now one can awaken in the
    • — he surrenders himself to other beings or even to other
    • spiritual researcher actually has these things for himself as a
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • am a being who inwardly calls himself ‘I.’
    • himself a personal name but one that included past
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • occupied himself with this saying in his effort to
    • he has the capacity to go out of himself, to widen his soul
    • himself, allowing his soul to become ever more encompassing.
    • himself above it. The refusal to consider the other person's
    • call himself “I.” This is the crown of his
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • creation. This name can only be applied to himself; it
    • The child will indicate what is beneficial for himself.
    • inwardly senses himself, and in this way to know which
  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • book Eduard von Hartmann concerns himself with the riddle of
    • to himself the venom of a certain species of snake, in order
    • himself the bearer of healing forces. He becomes strong
    • himself and makes others strong to withstand that particular
  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • have expressed himself differently.
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • of this kind. He immersed himself in all aspects of nature
    • himself with the achievements of ordinary science; he will,
    • could not rid himself of the pain, even when his brother no
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • express himself properly in the physical world, the new body
    • unimpeded. The educator must at this time say to himself:
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • person must be able to find himself in a world of pure
    • Rosicrucian pupil depicted to himself represents on a lower
    • the carbon¬will be done by man himself when the effect
    • himself. Instead of exhaling carbon a person will use it in
    • immerse himself with certain thoughts meditatively in the
    • oneself. Man is born out of the macrocosm; within himself as
    • within himself. He begins to experience himself in all
    • his skin, when he feels himself united with all other beings,
    • The victor o'er himself no more can bind.
  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • himself was conscious of the things I am indicating. His
    • are to progress. Without striving, he unites himself with
    • himself. It has enabled him to visualize music and drama in
    • create. He assigned to himself the mission to create a work
    • experience personal independence. Each one felt himself, not
    • conquered his human craving: He gained victory over himself.
    • person can set himself: to approach that Spiritual Power that
  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • himself a Christian by people with orthodox viewpoints. These
    • himself blessed. In the spiritual scientific sense the
    • birth of the spirit in man. He who dedicated himself to
    • Himself as an ordinary human being with an ordinary human
    • the Father are One." He describes Himself as identical with
  • Title: An Impulse for the Future
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    • convinced himself that the Keeper of the Seal had opened his eyes
    • had been for a long time himself in Freudian treatment for a nervous
    • Steiner expressed himself in the following way about this affair in
  • Title: Article/Lecture: West-East Aphorisms
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    • himself in the act of cognition. In cognition, man uses as an instrument
    • world in himself, and in his spiritual life today he has the echo of this.
    • way to find himself in the world. If the Western man should wish to become
    • dream-like way. If the Yogi had sought for himself in the world as the
    • The ancient Oriental felt himself to be in a social order willed by the
    • integrate himself with this order. These leaders derived such conceptions
    • more the manifestation of man himself. In the ancient Orient, the spiritual
    • greet him as a fellow-worker who can accomplish what he himself cannot
  • Title: Contrasting World-conceptions of East and West
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    • ideas himself on the objects around him, if I may express this
    • himself through the inspiration of the gods in his sleep, and
    • when he looks into himself; he only sees something spectral,
    • point of view attribute to man himself his instincts and
  • Title: The Mystery of Golgotha
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    • to sacrifice himself. In his 30th year, the Ego of Jesus left
    • himself up from the earth and stand upright, he learned to
    • Jesus. Because he took upon himself the evolution of the
    • it shall be Christianized. He identified himself with God
    • his fulfilment. And he saw himself transfigured, he saw the
    • surrounded by his soul-forces, he says to himself: These are
    • Chela, Jesus of Nazareth, at this moment divests himself of his
    • “Woman, behold thy son.” He himself had transferred the Sophia
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • mineral consciousness. If the human being can transfer himself
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • much of the solid, the mineral, in himself: 90% of him is a column of
    • water. Nevertheless, he has firm parts in himself. These solid parts
    • in himself, and you have the type of such kind of illness.
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • about man himself in his constitution. I would like to do this today
    • this time. Man needs nourishment to sustain himself. He has to take
    • takes into himself from the outer environment undergoes a very powerful
    • to develop himself towards something one called at that time “Sälde”.
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • himself. Therefore one said to oneself if a person has been taken ill
    • person has too many effects of the earth in himself — because
    • being takes light into himself.
    • when we can walk in the sun. The man of old enjoyed himself when he
    • himself — through his skin — the light that the woods had
    • in face of all that was living outside. The man of old felt himself
    • wrong; when man has eaten, he has brought something foreign into himself
    • that food unsalted, adds more salt for himself. Somebody else even has
    • man knew within himself: he had this light ether body. Now we must increasingly
    • himself was luminous in the earlier light age, in the future nature
  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • appearance and that anyone who allows himself to be deceived by
    • from Matthias Claudius reflected on himself.
    • side. But as soon as Lucifer is there, he always allies himself
    • all, I may look at the chauffeur himself and consider how he
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • governor wanted to keep this clock all for himself and would
    • in which he could see himself all the time.
    • who gives himself up to external values: the rich miser, the
    • himself in the mirror. The clockmaker himself confronts
    • It might be pointed out that Goethe himself refers to the fact
    • Mephistopheles himself realized even before the contract
    • the effect that if a celebrated man permitted himself to
    • had himself become a school teacher and passed on this nonsense
    • eliminate himself. How do we arrive at judgments that are not
    • this in himself if he wishes to do so. It contributes to
  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • proper school administration, had himself become a school
    • thought to himself, “Well, even if I did know what
    • character, and made himself more perfect by doing so; in
    • fact, he did it with this in view. For he told himself,
    • well and prided himself on it.
    • forces. He brooded over his mistakes and told himself, “I
    • but he saw it in a living way in that he surrendered himself to
    • the sake of simplicity let us take a man driving himself in a
    • that is not so; that the man sitting up there driving himself
    • not concern himself with this sort of thing hears by chance
    • attain who says to himself, “What has happened was
    • but will strengthen and steel the companion part of himself and
    • by taking both the good and the bad into himself and simply
  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • and a person cannot say “I” to himself. If he
    • though he is encountering a picture of himself, that is to say,
    • he looks at himself. He does not call himself “I”
    • mythological creation. Ziehen expresses himself a little more
    • Ziehen continues to express himself cautiously, and does not
    • of himself. The dreamers come along and say, “We examine
    • Concerning intoxication, if someone allows himself to sober up
    • familiarize himself with the impulses coming from spiritual
  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • only rightly experience himself who can imagine himself in
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • asserts that it is not feed himself who writes his sentences
    • forth of man, how he places himself into the world, not by
    • perception that by placing himself into the world. Great
    • through the gate of death. Should man gave himself up
    • ate anything how much light he took into himself along with
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • in mind the corresponding Catholic statements will say to himself: Here is
    • himself, that the dog is seeing the grass, the wheat, the stone in the
    • way has raised himself as far as possible above the animal.
    • preparing himself through the concepts of Spiritual Science for the more
    • them far more unknown than for man — and man himself has fear of
    • man would really arrive finally at thinking differently about himself
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • knows that for himself he has no need to reflect about things but has
    • that would place him in a position to unite himself in a certain way
    • therefore, that man deprives himself ordinary contemplation which the
    • agent in the soul. He Himself instructs the soul and gives it suitable
    • Himself, instructing the soul, imparting to it an infusion of wisdom.
    • statement mean that God Himself is alone active in the soul, when it
    • St. John of the Cross, admits the possibility of God Himself taking
    • to himself: Because we have entered upon the scientific age, the feeling
    • at Menrezo about 1568; successfully defended himself on an indictment
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • man himself. Both—mineral kingdom and plant kingdom as well as
    • himself to what is described in Knowledge of the Higher Worlds,
    • out of himself.
    • also in a strange relation to himself. Man is on the one hand a being
    • look at the external world to become conscious of himself. In the mineral
    • though he were saying to himself: Now that I come to see (this happens
    • immediate future, for through it man will gradually raise himself to
    • himself concerning man's life. For where this enlightenment about man's
    • generally prefers to conceive only of himself, to make a conception
    • of himself as man. And social thinking is content to demand a co-operative
    • life in which man's conception is always merely of himself. Man does
    • doing so, but in reality today he does not easily get rid of himself.
    • to get free of himself. For Spiritual Science sows in the world the
    • grows into the habit of getting free from himself. As today, if he becomes
    • with them, makes it necessary for man to free himself from his most
    • narrowest interests. He must rid himself of the immediately personal;
    • the man who does not feel himself drawn to Spiritual Science through
    • speak about it to his fellowmen; he keeps the matter to himself. There
    • can; everyone must settle those for himself! To pay a civil visit and
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • these things with sound human intelligence, man has himself the possibility
    • far man can become ripe to look into the spiritual world himself is
    • so happen that the man says to himself: What! Sound human Intelligence?—that
    • himself or let the coal drop. This is an experience arising very often
    • world, exactly the same as, for example, when he burns himself. The
    • he says to himself: The joys, the exhilarating moments of life I accept
    • himself is of a divine spiritual nature, and shall learn not to recognise
    • difficulty modern man generally has in getting out of himself where
    • the same kind or is it something different? And he can find himself
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • unites himself with the knowledge gained by anthroposophical research,
    • repeatedly to ask himself what attitude to the Mystery of Golgotha is
    • certain time by livingly re-uniting Himself with earthly development.
    • that as man he feels himself related in his whole existence in his whole
    • tries to prepare a path for himself leading straight from the observation,
    • man in that he was thinking about himself was nearer the divine not
    • having yet come to a conception of himself. At the time the Mystery
    • of Golgotha took place man had arrived at his own conception of himself.
    • Jesus himself as the individual man to whom Christ came, there is only
    • God, any divine Being, with whom he cannot inwardly unite himself in
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • revealing Himself actively, entering into their souls, giving souls
    • himself.
    • the Mystery of Golgotha. But he must give himself a shake for nevertheless
    • Christ came once again, united Himself with the men who peopled the
    • did not unite Himself with individual man, there He united Himself with
    • reached for this later time. In Goethe himself, for the fifth post-Atlantean
    • He is alone for a quite definite reason and must feel himself alone.
    • of Goethe himself which arises when you have let the book have its affect
    • than human, if we look back at Goethe himself, beneath much of what
    • when Goethe set himself to express what was greatest he never brought
    • as it also corresponded to Platonism. The boy erected for himself a
    • in the way this divine is found a man wishing to make a road for himself
    • himself had nothing of Shakespeare in him, for when he came to the climax
    • himself in Shakespeare. Goethe's world-outlook had nothing in it of
    • Linnaeus what he himself did not have. And what he had to give was something
    • Guardian of the Threshold. It stands there in pictures which he himself
    • non-Christian Goethe who, like Christ Himself, did not ask for the constant
  • Title: Regarding Higher Worlds
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    • clairvoyant is situated where physical man finds himself, how
    • him. In the degree to which he offers himself through his soul,
  • Title: Goethe's Relationship to his 'Faust'
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    • mentioned about himself, regarding his life, his striving, his
    • at the way Goethe considered himself, that one can't really get
    • Goethe himself, in his personal consciousness, within his
    • as possible. Precisely out of Faust himself the insight is
    • himself through Faust. The part of Goethe's soul revealing
    • had a shyness, a respect for knowledge. He said to himself:
    • revealed to him, and allowed himself to turn to the sign which
    • doesn't show himself mature in his knowledge, that which moves
    • installed himself and argued about world riddles. In this very
    • Goethe declined. He saw himself as old, finished and done,
    • world view Goethe had built for himself during the nineties.
    • Faust, in the thorough way in which he has positioned himself
    • into himself. Now Goethe needs to give Mephistopheles, while he
    • Faust finds himself within all the illusions of world
  • Title: What is Self-knowledge?
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    • measure with which to orientate himself. This measure becomes
    • himself and this is exactly what the Anthroposophist always
    • recites to himself: “Don't remain stuck, on the contrary,
    • When an anthroposophist builds an image for himself of what the
    • The human being doesn't think that when he lifts himself for a
  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • possess the means of giving man an explanation as to himself. People
    • especially when he finds himself opposite the main door, that an attempt
    • he himself really makes the endeavour — which very few people will
    • and allows himself to be carried into a really organic-artistic, a feeling
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • in colour. Anyone able to sink himself into the world of colour is able
    • he who to-day is not himself dead, as most learned men are in soul,
    • he who to-day is not himself dead as regards his seeking, finds in the
    • accompanying him. Ahriman himself would be a much too freezing, too
    • between we have man - man himself.
    • man can go astray or raise himself towards one side or the other, he
    • day, he will really indeed find within himself the necessary stimulus
    • Each one must examine himself,
    • he does not perhaps carry in himself too much of that attitude which
  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • he makes his Faust a magician. Faust has given himself up to
    • himself to be a product of the new age, in which the ancient
    • Easter Festival out-of-doors in the meadows, until he himself
    • Faust's sell-knowledge. This is how ho sees himself, he of
    • satisfied like Wagner his famulus. Wagner contents himself
    • wisdom and on life. And while Faust tries to dream himself
    • himself into the living and weaving of the spirit in nature,
    • spiritual connection between himself and the poodle, he now
    • external. Faust has associated himself with decadent magic;
    • he has associated himself with Mephistopheles, and
    • poodle,” he is really saying this to himself. And now
    • Thee, me, Himself?
    • himself.
    • magic. But the spirit does not yield, does not show himself
    • stands actually facing himself. Now for the first time the
    • truth, are working, and now he sees himself with a clearness
    • scholar; he has given himself up to magic and through magic
    • travelling student is himself. The struggle to be free of all
    • himself better and better. Many of the audience may remember
    • be found in Faust himself, that Wagner was just another ego
    • Maximum number of matches per file exceeded.
  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • completely in the lurch, and knowing nothing himself of what
    • speaking thus to a large congregation, for he himself
    • before the other, but making himself glide forward. —
    • (he himself called it the confused manuscript). But the
    • Mephistopheles to show himself as the Devil, not as a
    • feels himself again. This witch has certainly been properly
    • himself dances with the old witch, Faust with the young. But
    • himself, one might say, a genuine monist —
    • He'll seat himself, and when the leeches feast
    • him. To Mephistopheles himself she appears as Medusa, from
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • produce. He often expressed himself strangely and in paradox
    • all history. Goethe himself was striving to find again the
    • himself. Mephistopheles cannot complain if this old student
    • friend, thou scarcely know'st” for he himself has
    • quite worth-while for once to reflect how Goethe himself did
    • made use. Perhaps he thought to himself: Helen has entered
    • purely spiritual and the physical; for he himself has no
    • as to how he could save himself from these creatures, these
    • of nature, and now take into himself the physical body unites
    • Mephistopheles feels himself thoroughly akin.)
  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • Faust henceforward refers to himself as ‘priest’,
    • he himself must undertake the action. But in what is meant to
    • prepares himself beforehand in the female element. And we
    • consciousness. And it gives the former himself a sense of
    • emancipating himself from Mephistopheles for he would then
    • intellect become clouded. Mephistopheles really puts himself
    • himself to it. This is how things are connected.
    • himself obliged to seek out — to enter right into these
    • himself sitting, insinuatign from the prompter's box, and the
  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • himself will have to free himself from all this by means of
    • to the fact that Goethe felt himself in the fullest way a
    • Professor of the History of Art, who thinks himself already
    • evidence of this. Goethe said to himself as it were: If I
    • entertaining himself with the apes, etc., and with the witch.
    • himself at the Emperor's Court: “I scent the Witches'
    • living in himself, raised up into an Imagination. In ordinary
    • whereby Faust feels himself united with Helena. Truly it is a
    • himself was initiated into the esoteric legend, he would in
    • War was ended, Menelaus himself travelled to Egypt, and
    • Mephistopheles himself are empty Nothing, vet in which Faust
    • Evil himself. This is among the things which Faust must sec
    • himself recognised by him. You will recall the closing scene
    • epoch. Goethe brings Faust himself into connection with this
    • himself who wants to seize the image and falls a prey to it,
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • blinded himself and was driven away by his own sons. Another
    • kindles and enflames them even against himself.
    • Theseus himself. Here, too, it was an oracular saying that
    • he saved himself by means of Ariadne's thread. Theseus became
    • Paris himself we have an individuality rebelling against the
    • Paris inasmuch as ho finds himself prepared to put himself in
    • this politician found occasion to express himself about the
    • enough for anyone to give himself up to the fairy-tales that
  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • himself quite specially connected. If we separate man out in
    • himself records of the benefits he reaped from the Italian
    • tour, for himself, for his knowledge, for his art, we begin
    • second half of his life fruitful for himself through a deeply
    • himself below into the subconscious element with a view to
    • himself, he must pull himself together, and wake out of
  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • Goethe himself felt deeply that the spiritual forces,that can
    • abandons himself to the flow and the caprice of his ideas.
    • personality who took it upon himself to impress upon you that
    • three layers of consciousness when he asks himself the
    • insecure in it, how Homunculus feels himself insecure. For
    • man knows little more about himself — forgive me but
    • this is true — he knows little more about himself than
    • sought to live himself into the world of the Greeks,
    • Goethe the thought that, were man to steep himself in the
    • himself in everything possible to bring Greek life vividly
    • himself intensively with studies that should bring vividly
    • perhaps draw nearer the supersensible by saturating himself
    • death. And when he raises himself to the world — that he
    • he will only be protected from it by giving himself up to the
    • culture, must fearlessly expose himself to the forces of
    • he clings only to what the day brings, man of himself becomes
    • thought he could do this by steeping himself in Greek ideas,
    • and by bringing them to life within himself.
  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • He tells of this himself. I know that what I now have to say
    • Goethe himself tells us that up to the beginning of the
    • himself; as currents of matter, or as oscillations, or as
    • Goethe found himself obliged to abandon this conception that
    • not sound. Even though Goethe himself never arrived at this
    • and prepares himself as well to form a sound conception of
    • Though Goethe himself did not entirely follow this out, yet
    • himself about some matter; what does he do? He ferrets among
    • himself could but slightly develop. For consider, if we
  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • Faust's Knowledge and Understanding of Himself and of the
    • Faust's Knowledge and Understanding of Himself
    • simply the image of himself that a man can form with the help
    • not wanting to invent an imaginative world himself, calls in
    • which Goethe himself went back in his representation of this
    • open sea, where he no longer feels himself within reach of
    • himself there with his whole soul. It is of this that we must
    • asks himself: Can the idea of the abstract Homunculus perhaps
    • himself.
    • to lend to ever greater heights. In Goethe himself we have
    • conformity with all that man has since won for himself, to
    • in becoming man, betakes himself to the old sea God, Nereus.
    • Thales himself cannot be made to help Homunculus to become
    • however, that although he will not concern himself in giving
    • himself tried every means of approaching the secret of life
    • abstract way. He shows us this himself. It is perhaps because
    • greater by our recognising the limitations he himself so
    • he said to himself: I am an the track of what the Greeks were
    • true artist, he unites himself in marriage, as it were, with
    • Goethe had to admit to himself. The creative forces present
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • comprehension of himself. For Goethe, knowledge was never
    • world, can recognise in himself. Whoever makes use only of
    • been, in existence. Hence Goethe tried to associate himself
    • man can experience of himself through ordinary knowledge,
    • honest, for he always considers himself more stupid than
    • He himself cannot yet succeed in this, and has therefore
    • develops himself further through Spiritual Science. And
    • applied, the same laws that he himself was tracking down. And
    • Proteus himself energetically denies that anything is to be
    • Homo-Homunculus unites himself on his way to becoming man.
  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • straits where a man is unable to help himself. Think of the
    • suit himself, and then perhaps expecting that merely by
    • through His being to do it himself. An active Christianity
    • between being unable to reach himself, and losing himself.
    • with all intensity, then he feels himself rightly as a man on
    • then he feels himself man on earth. In spite of this
    • himself.
    • man grasps himself through his will, he is immediately seized
    • upon by another being. Then he loses himself, then all kinds
    • thrown to the opposite, where man loses himself through the
    • continually losing himself by his impulses being seized by
    • willing, where he will lose himself; here you have all the
    • himself takes on the form of a Phorkyad, and in all his
    • drives man to lose himself in the pole of will. Should a man
    • gain. And Goethe, foreseeing this in feeling, lived himself
    • anyone reading Homunculus today might say to himself.
    • reach himself; through willing he loses himself. To be unable
  • Title: Anthroposophy as a Demand of the Times
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    • the human being himself.
    • Whereby does man feel himself to be part of the natural world
    • bears this world of nature within himself in his outer physical
    • — then man has no stand to say to himself out of that
    • stimulation. The waking person who makes alive within himself
    • consciousness, awakens himself as it were to a higher activity
    • sensible human being, fully conscious that he himself is making
    • spiritual investigation is something where man gives himself up
    • train himself to live fully also in the outer sense reality, so
    • knowledge. With this the border which leads to man himself is
    • of himself as spirit amongst spirits, will he also be able to
    • that consciousness of himself as man, which out of an undefined
    • spirit, for man can only feel himself as true man if he
    • recognises himself as spirit amongst spirits, just as he can
    • feel himself in his transient earthly existence as physical
  • Title: The Ten Commandments
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    • in the sun and who connected himself with mankind and against
    • generations. The god who announced himself primarily as an
    • “I” to the Jews, had to announce Himself by saying
    • that God Himself is a living Being within this “I.”
  • Title: Way of Knowledge
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    • Being who had been up to that point on the sun, united himself
    • with the earth. He connected himself with the earth. Humanity's
  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • having again and again to defend himself against the manifold
    • see for himself that the case is as I am about to set forth,
    • man than man himself is from the one-celled organism. Huxley
    • himself to ‘justify that unusual procedure elsewhere.’
    • for him. Then he let himself go. ‘The Lord hath delivered him
    • himself, and try to reconstruct the body, and then judge
    • everyone finds himself who chooses to assert his belief in the
    • science, he presents himself to us as a working compound of
    • seeker. Thus, man must transform himself into an instrument for
    • seeing for himself, or of consciously recognising things
    • man himself did this.” Even then the soul of man was
    • his career by building for himself the simplest of bodies. The
    • himself to be simply puerile — after the fashion, for
    • depends upon a man himself what kind of philosophy he adopts.
    • seek for this within himself, and this is why he has not got
    • inwardly feel, for he still regards himself as on the same
    • art, and claim for himself a knowledge of a monistic cosmogony
  • Title: Karmic Relationships, Volume III: Lecture I
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    • Today, when man reflects upon himself, he feels himself as the
    • lead to action. Above all, man ascribes to himself the
    • Today, no doubt, a person can also familiarise himself with
    • within himself — which is just as though he were to think
    • to point out that man should make himself independent of such
  • Title: Cosmic Forces in Man: Lecture I: Cosmic Forces in Man
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    • gradually come to feel himself living on Earth just as a mole might
    • heavens, he loses himself. By far the most important elements
    • nothing but a great system of machinery. Man has lost himself; he has
    • fifteenth century have led man to wrench himself from his true nature
    • things. Man must find himself again and be true to the laws of his
    • backwards, upon himself; he contemplates his own being. This is full
    • to regard himself not merely as an earthly being, connecting his form
    • find himself.
    • himself if he sees only what is earthly and thinks that what is beyond
    • deed and truth, man can only find himself when he realises his
  • Title: Cosmic Forces in Man: Lecture II: The Soul Life of Man ...
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    • never desires to rise above it, or to acquaint himself with moral
    • language with the tranquil, pure love of one who unites himself
    • regard himself as belonging to a world which lies outside the
    • himself not merely as an earthly but as a heavenly being, realising
  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • he does not allow himself to be influenced by the Spirit.
  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
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    • seemed to have so imbibed it that it had become part of himself.
    • that he must himself take charge of the boy's education. In view of
    • unusual gifts the boy found himself deeply attracted by all the
    • for Gottlieb to be on happier terms with himself and his
    • there to try. He tried to prepare himself there for the situation
    • minister and preacher. Indeed one may say he had shown himself
    • on trying, at Leipzig, to train himself for his calling as a
    • secure any teaching position which he thought himself able to fill.
    • He occupied himself with correcting work, with tutoring, but this
    • life became very hard for him. And above all he found himself in
    • himself as an aim. His people at home could support him only to a
    • outlook to which he could only partially adapt himself. He
    • himself. What he knew of his pupil gave him an assured
    • what he had brought into harmony within himself. But then an unexpected
    • poverty, but he himself was compelled to resume his
    • presented himself there, the aristocratic lady whose house he was
    • really uncouth and that he had no talent for adapting himself to
    • found himself altogether in harmony with the image reflected in his
    • himself. Thus favourable criticisms were showered upon it from every
    • work now, with the utmost intensity, not only to develop in himself
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Christmas Festival In The Changing Course Of Time
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    • he has disaccustomed himself to be sensitive to all the depth and
    • Spiritual heights, and united Himself with the earth, so that every
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • song, said that he must frankly consider himself happy to have lived
    • descended from the same ancestors as himself, men in whose veins
    • this battle with his brothers but take up his bow and hurl himself
    • things. He begs Krishna to show himself to him in such manner as he
    • himself up to Arjuna, to whom has to be imparted an understanding of
    • is true. Once upon a time man did not say “I” to himself
    • one not yet understanding himself as an ego but who now has to do so.
    • admitting of nothing but himself, even requiring others to admit of
    • “How can we designate what Krishna says of himself and for
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • scoff if they will! One who would prepare himself for an occult
    • its innermost core, for he has to say to himself, “Brother
    • will everything be imperiled — man himself, the law, the whole
    • says Arjuna to himself, “if blood fights against blood?”
    • to himself that even though Arjuna will in the end reach the very
    • content is true or untrue. Arjuna's path must start from himself,
    • must be assumed to have in himself what a man can and must have if he
    • and knows in himself, but lives and feels and knows together
    • attain this level he must be able to identify himself with the soul
    • training, he can lift himself above the ordinary consciousness that
    • can learn to look at himself from outside. He becomes aware of being
    • able to look back at himself just as he ordinarily looks at things
    • outside himself. Now he observes the things, the cycles in external
    • long as he is outside himself, takes on a form similar to that of the
    • experience of identifying himself with the spirit of the earth. From
    • this moment he says to himself, “I live not only inside my
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • himself, “I have not been dreaming about this problem, nor was
    • himself, “When I was not there with my intelligence, my
    • Krishna. In that case he would certainly have said to himself, “Blood
    • himself, “Away with all I hold sacred; with all the traditions
    • whereby he makes himself visible to Arjuna. To make this thought
    • sense tear his self out of him, and then by its help make himself
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • develop in himself such surplus forces if he will go through the
    • enough. The occultist himself knows how easily such objections are
    • occultist who would set himself to making as few judgments as
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • this is contrary to the child's nature, since he himself has observed
    • himself allows Darwinism to speak through every page of his writing.
    • order his life within that caste that he might raise himself in later
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • himself but a kind of sketch, a super-sensible diagram. Such sketches,
    • highest to which the individual man can lift himself by raising to
    • that is Krishna. The highest to which he can soar by training himself
    • and working on himself with wisdom — that is Krishna.
    • the inner impulse to perfect himself as far as ever a human soul can.
    • Such might be. Then, each person separately and by himself might go
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • within himself, however, he can only gain knowledge of that insofar
    • man has within himself over and above the kingdoms of nature that
    • what in himself is there in order that he may acquire knowledge. This
    • know in himself those forces that are the actual means of knowledge.
    • things, what today compels man continually to wear and tear himself
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • Shankaracharya himself, had come again in the nineteenth century and
    • himself with various substances, animal, plant, and mineral. These
    • eats plants he permeates himself with sattwa conditions. When he
    • this activity bring about in himself the condition of tamas. Then
    • he presents himself as the founder of the age of self-consciousness,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • time the man who can give himself up to knowledge as penetrating as
    • that is ugly, developing himself rightly. He who does all this in the
    • penetrating what lies around him, so that he does not give himself up
    • to it but meets it with what he himself is. For example, he becomes
    • on in utmost harmony with it. If he begins to feel himself an
    • himself.” This therefore is one way of bringing about
    • he does not want to lift himself up to them. He wants them to come
    • must attain to a transformation of these conditions in himself so
    • and in thine own self become as one who lays hold of himself. Learn
    • beautiful characterization of Krishna himself. At that time the
    • shell, becoming free and ever more inwardly alive in himself. Man
    • tearing himself away from his environment, no longer asking what goes
    • perfect himself. This is the teaching of Krishna.
    • the St. Luke Jesus child Himself the Christ Impulse lived for three
    • Christ took the sin upon Himself. He gave to men what reconciles the
    • two one-sided tendencies. He took upon Himself the sin of
    • took upon Himself the sin of Krishna, and of all who would commit his
    • sin, and He took upon Himself the sin of Lucifer and of all who would
    • both extremes upon Himself he makes it possible for humanity by
    • requires each of us to say earnestly to himself, “I can indeed
  • Title: Mysteries of the East: Lecture 1
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    • and take his stand beside the person, forcing himself to follow the
    • requiring him to say to himself again and again: Is anything at all
    • what a man feels himself to be in ordinary life? Nothing remains.
    • When a man prepares himself to reach this point, he finds all things
    • permeate himself with the whole world; and the more he permeates the
    • himself. The only impression that remains is at the most that of
    • external to himself, which are present elsewhere and make an
    • himself, or nothing at all is Elementary there. Everything he
    • encounters becomes himself; he becomes submerged in it, becomes one
    • having poured himself out to a certain extent over the world, must
    • forces at his command to pour more out of himself. Thus, after he has
    • sufficient strength to spin forces out of himself as the spider spins
    • behind. But because he has poured out something from himself and can
    • with what he is himself producing, something absolutely new appears.
    • higher worlds as though on a platter. He had first to develop himself
  • Title: Mysteries of the East: Lecture 2
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    • himself (and a correct schooling will see to this) not to be misled in
    • thinker who applied himself in a thoroughly scientific way to studying
    • emancipated himself from the cosmic course of events. With his
    • spiritually at midnight and felt himself united with the forces of the
    • the moment when the seer feels himself isolated and as though sun-like
    • strength for himself out of the whole universe, and on reawaking
  • Title: Mysteries of the East: Lecture 3
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    • an ascent, but he also feels himself forsaken and alone. He feels that
    • some such way as the following: The seer feels himself to be in the
    • feels himself united in some way with spirits who have passed through
    • thus accomplished. in the world. If a modern man were to raise himself
    • experience on the borders of existence; he cannot feel himself united
    • and parents in order to clothe himself with new sheaths. All the
    • Being with whom he now feels himself united, and who is building and
    • weaving in the innermost astral being of the man himself. It becomes
    • himself to be united. He feels with the deepest part of himself that
    • as a force out of himself, the deep longing to have the riddle of the
    • this manner. Then, when he has felt himself united with the mute
    • to his having prepared himself by means of his yearning for the
    • the innermost of the human soul, he said to himself: “That is
    • feels himself in the company of Isis and of the Cosmic Word born of
    • he encountered the Beings already described, for he felt himself
    • late Egyptian time — when a man raised himself into the higher
    • feels himself forsaken and alone if nothing else appears, because he
    • has something in himself that longs for the Cosmic Word and the Cosmic
    • and etheric bodies and in the spiritual worlds, he felt himself as a
  • Title: Mysteries of the East: Lecture 4
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    • only by saying to himself: “Formerly, when I entered the
    • to himself: Souls are thirsting to vitalise something in the physical
    • allied himself from his Duchy of Terra de Labur, across the Straits of
    • such a person has taken into himself only these typical dregs of
    • all-too-human”, or of his efforts to raise himself out of it.
    • Intellectual or Mind-Soul. The more present-day man looks into himself
    • able to discipline himself in many respects and to build up his
    • And how is it with a modern man who devotes himself seriously to
    • feel himself torn into pieces, the more does he feel drawn into doubt.
    • to himself that in spite of all this education he really knows
    • familiar with. For only then will he immerse himself in that spiritual
    • confronting himself in such a way that he will strive after the
    • gain freedom for himself, a man must go through the
    • Amfortas within himself, so that he may also come to know Parsifal.
    • It is because modern man is so fond of surrounding himself with Maya
    • nature which man bears within himself: concerning Amfortas and
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • man himself have not yet been discovered but that is only a matter of
    • Just as man has wrested himself from the animal so will he wrest
    • himself from evil. But never yet has he passed through a crisis as
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • is fought and he himself is wounded. He wakes up to find that the
  • Title: Esoteric Cosmology: Lecture V: Yoga In East and West
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    • conditions in which man finds himself during sleep and waking life.
    • awoke from the trance, the new Initiate found himself in possession of
    • recounts what he himself has seen, — And how ought we to listen?
  • Title: Esoteric Cosmology: Lecture VI: Yoga In East and West (conclusion)
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    • purified to the point of himself being able to generate blood without
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • indeed the Christ Himself being born in the depths of the soul. They
    • Gospel no mention is made of John himself until after the story of the
    • who was called to new life by the voice of Christ Himself. John is
    • the mountains, he said to himself that another existence would
    • Christ can say of Himself: “I am the Way, the Truth and the
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • Scourging. In another vision he sees himself in the Christ Who is
    • of man. Goethe himself says that he was overcome with joy and a kind
    • is why the disciple must sink himself in every other being and
    • identify himself with the Spirit of the Earth.
    • himself again within the planetary life.
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • world is that it teaches man to know himself. Feelings and passions
    • proceed from himself, but he sees them as if they were assailing him.
    • could not behold himself. Thus it is only in the astral world that man
    • making man objective to himself, to producing, as it were, an
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • substances. He will give form to living beings and take upon himself
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • himself on solid earth, this organ changed into the lungs, the gills
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • Why does man, who is conscious in the physical world, feel himself
    • separate from all that is not himself? It is because he receives all
    • ‘I’ of himself. The divine germ could not have penetrated
    • him to a point where he himself is fully conscious in higher worlds.
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • develop within himself what later took on physical embodiment and gave
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • Christ-Principle might awaken in man, the life of Christ Himself on
    • himself, by dint of his own efforts as he gradually ascends to
    • himself all those qualities which were prophetically manifest in the
  • Title: First Lecture: The Gospel of St. John
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    • everyone who immerses himself in the writings of the New
    • to raise himself to the two higher worlds we have mentioned,
    • himself, and went out of the temple, going through the midst
    • person enters the astral world, he finds himself in a region
    • the Lord loved is he whom the Lord himself has initiated. The
  • Title: Second Lecture: The Gospel of St. John
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    • body. In the spiritual world he sees himself with the cross
    • value. While a person feels himself thus lost in darkness,
    • side of himself and looks down on his lower self, which is
    • in the depth of the soul. He who saw for himself how
  • Title: Third Lecture: The Gospel of St. John
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    • so developed the occult life in himself that he could
    • further. He identified himself with ever larger groupings of
    • who had raised himself up to encompass the consciousness, the
    • stage of initiation that he bore within himself the ego of
    • and Jesus himself with them. What does this mean? In occult
    • Life. Jesus himself says — this is a fundamental
    • transfiguration in this manner, if he has within himself the
    • himself again, until he has awakened again his inner forces
  • Title: At the Gates: Lecture I: The Being of Man
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    • day in the shop, where he was not allowed to sell anything himself.
    • plants his capacity to nourish himself, to grow and propagate; if he
    • identify himself with the plant. Animals can feel pleasure and pain,
    • can say it only of himself. Initiates have always been aware of this.
    • himself, he knew that he had experienced his immortal being.
    • he can raise himself to a higher moral level he can also learn to work
    • himself what we call Atma. Atma is the seventh member of man's
  • Title: At the Gates: Lecture II: The Three Worlds
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    • are for a person who is himself not yet able to see into these higher
    • But every normal person can say to himself: “I shall be able to
    • once felt himself to be in the presence of two female forms, one beautiful
    • outside himself and says, “That thou art”; and then he is
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • endure this torment? The reason is that man has to wean himself gradually
    • to pause at every event and learn how to wean himself from his dependence
    • himself from physical life. And when he has lived through his life right
    • out of himself, and he begins a fearful search for the physical body
    • Has any interest in it; otherwise he would not have killed himself.
    • when he finds himself without a body is unspeakably severe.
    • has to shake himself free from his physical life, for there is a further
    • so forth. The more a man uses his Ego to work on himself, the more rays
    • him, for he will have worked greatly on himself. The remaining part
  • Title: At the Gates: Lecture IV: Devachan
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    • time Christ called Himself the “Lamb of God”, and the first
    • corpse, he stands face to face with himself as if he were looking at
    • himself from the outside. That is the moment when he enters Devachan.
    • of the others. Accordingly he forms for himself a picture of a new body,
    • Devachan. A man has to advance a stage further there, so he himself
    • concerned only with himself. Everything he does is done in full
    • permanent parts of himself — i.e. at the entrance to
    • he is concerned only with himself, or that relationships begun on Earth
    • with which a man surrounds himself there. Physical conditions all too
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • a man is inactive in Devachan, or is concerned only with himself. He
    • but appear on the astral plane as beings like himself. Among them are
    • transformation of the Earth. Hence it is man himself who brings about
    • man succeeds in developing himself, the more quickly and perfectly will
    • so that the whole process depends on the man himself. The form and colour
  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • he can convince himself that in Theosophy the truth about life is to
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • born. Anyone who has done bad deeds prepares for himself a bad environment,
    • very much occupied with himself and hence is apt to keep himself to
    • himself. He does a lot of thinking, particularly about the way in which
    • his environment affects him. He withdraws into himself, tends to be
    • always preoccupied only with himself and unable to Make much interest in
    • himself with people in groups; human beings had not reached the stage
    • where each man has to take responsibility for himself. The deliberate
    • in himself, and to help him to develop as far as is possible for him.
  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • his fellow-men until one day he was due to be eaten himself. At that
    • beings within himself. Later on he worked his way upwards and left behind
    • the fish form which had been part of himself. These fish forms were huge,
    • man evolved to a higher stage and cast out the birds from himself. Then
    • from himself, and finally the apes; and then he himself continued to
    • himself so that he might become more truly human. It was as though you
    • at the animal world, they said, he should tell himself: “I carried
    • himself a great deal that was later externalised. And today he still
    • himself, so will he thrust good and evil out into the world. The good
    • himself. The Earth's crust, in fact, had its origin in man, who in the
    • far past crystallised it out from within himself. Just as the snail
    • and kingdoms, minerals, plants and animals, within himself, and can
    • himself, it becomes intelligible for him to say: All that is myself.
    • of himself. Then he was able to look on the world over against himself.
    • all this out of himself in order that he might be able to see his own
  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • from out of himself as the snail does its shell. He could separate
    • within himself so that he might evolve to a higher level. In this way he
    • formed the minerals from out of himself, but these minerals were a kind
    • Sun and was himself part of its body. The Sun was a body of light, composed
    • in fact reached the stage of the animal kingdom. He had raised himself
    • separated himself from it, and went on to the higher level.
    • to himself. He did not yet possess an Ego-body.
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • receive the fertilising power from another being like himself. This
    • organism; he had deposited in himself a backbone, at first cartilaginous
    • and then bony, and in order to propel himself as he floated and swam
    • changed into lungs. Man now raised himself out of the watery element
    • within himself. And with this something further of great importance
    • begin to say “I” to himself. The forepart of the brain could
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • Atlantean did not raise himself to his God through concepts and ideas.
    • in which a man can immerse himself and the world which has to be worked
    • Thus the Persian saw himself
    • has to be transformed. But he found himself still at a loss in one respect:
    • truth where he now stands. Everyone has to learn for himself, and thus
  • Title: At the Gates: Lecture XII: Occult Develpment
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    • it for himself alone but for all the others, and they are called upon
    • above all by the extent to which the pupil surrenders himself to his
    • would fall ill; he would find himself utterly exhausted. If therefore he
    • does not want to injure himself, morally as well as physically, he must
    • He must remind himself
    • He would find himself plunged into the stormy sea of astral experiences
    • if he were left to fend for himself. For this reason he needs a guide
    • acts as the Guru of another, who entrusts himself to his Guru completely
    • Jesus Himself, for everyone. The feeling of belonging to Christ Jesus,
    • the pupil will be training the best Guru for himself. But he will of
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • but must say to himself: “I need this to maintain my body or to
    • observances, the more exalted does he imagine himself to be. The Hindu
    • air he has himself exhaled — unlike the European, who is always
    • powers and will gradually come to do for himself what at present he
    • retrace his steps. He will himself become plant; he will take up the
    • plant-nature into himself and accomplish the whole plant-process within
    • himself. He will retain the carbon dioxide and will consciously build
    • himself. Thus he will be able to build up his bodily structure. Here
    • the pupil has done that for a while he must learn to make himself deaf
    • the great Guru is Christ Jesus Himself. Hence it is essential to have
    • the great Guru Himself and can itself be a source of instruction. This
    • scene. Christ Jesus bends down before those who are lower than himself.
    • all stages of human existence up to Christ Jesus Himself, who bows down
    • himself with this humility, he will have experienced the first stage
    • vision which will quite certainly come: he sees himself washing the
    • saying to himself: “I will stand up to whatever pains and sorrows
    • a dream-vision he sees himself being scourged.
    • has an astral vision of himself being crowned with thorns.
    • sign is that the pupil has a vision of himself hanging on the Cross.
  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • begin to grow beyond himself. All this is not part of meditation, but
    • reject the material realm, in which God has revealed himself, we are
    • study, a modern European cannot get to know himself. He must try, first
    • of all, to reproduce in himself the thoughts of the whole of humanity.
    • to himself: “If others have thought this, it must be a possible
    • being. If the pupil concentrates his attention on himself objectively, as
    • though on something outside himself — if for instance he concentrates
    • self-development, when the pupil is taken out of himself by means of each
    • himself into the organ he is contemplating — for example, the
    • dwelling-place and himself at the same time, and when he spiritualises
    • himself, he spiritualises the Earth also. One day, at a later planetary
    • as the one great Truth. The more a man renounces himself and sets his
  • Title: Pastoral Medicine: Lecture 4
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    • smaller when he measured himself carefully. This was when he began to
  • Title: Pastoral Medicine: Lecture 5
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    • Just as on the one hand he cannot adapt himself to immediate sense
    • coffers, so on the other hand he cannot adapt himself to the
  • Title: Pastoral Medicine: Lecture 6
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    • relate himself to them completely; he had a fine sense for everything
    • himself. One could say this was now a symptom of illness, this
    • fantastic, the way he related himself to them. It reveals an inner
    • to Pottenstein, shoots himself in the head; the bullet lodges in the
    • had freed himself from the first obsession, but karma continued to
  • Title: Broken Vessels: Lecture 4
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    • smaller when he measured himself carefully. This was when he began to
  • Title: Broken Vessels: Lecture 5
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    • Just as on the one hand he cannot adapt himself to immediate sense
    • coffers, so on the other hand he cannot adapt himself to the
  • Title: Broken Vessels: Lecture 6
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    • relate himself to them completely; he had a fine sense for everything
    • himself. One could say this was now a symptom of illness, this
    • fantastic, the way he related himself to them. It reveals an inner
    • to Pottenstein, shoots himself in the head; the bullet lodges in the
    • had freed himself from the first obsession, but karma continued to
  • Title: Genesis: Lecture I
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    • within himself the words: B'reschit tiara elohim et haschamayim
    • receives when, having freed himself from the conditions of
    • his hearers a mental image corresponding with what he himself sees in
    • himself, our ideas cannot be confined to that world itself. No
  • Title: Genesis: Lecture II
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    • he organises himself. When we think of all the streams of energy
    • himself.
  • Title: Genesis: Lecture III
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    • when we say that both Saturn and man himself were in a
    • condition. He was unable to awaken mental images within himself,
    • than the plants today can do so. Man was himself living a plant
    • appeared during the Moon evolution, and man himself — the body
    • the seven Elohim, what he experienced obliged him to say to himself,
    • the initiate passes a certain stage, and feels himself in the
    • that he is being experienced. When he is able to experience himself
  • Title: Genesis: Lecture IV
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    • nothing in this distinction — that he himself differentiates
    • to man himself, as the tenth member within the hierarchical order.
  • Title: Genesis: Lecture V
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    • in times when man himself was really not yet there, these spiritual
  • Title: Genesis: Lecture VI
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    • himself with the spiritual scientific outlook for any length of time.
    • anyone who wishes to get to the bottom of things has to ask himself
    • that for the creation of man himself, for the crowning fulfilment of
  • Title: Genesis: Lecture VII
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    • to himself that he cannot yet know how far this is reality or
    • projection into space, of what is actually taking place in himself.
    • these forces in himself, he can have the experience of seeing two
    • in luminous colour. If he were then to think to himself “there
    • forces which are at work in himself, and he sees them as two globes.
    • scarcely perceived anything except what was happening to himself.
    • perceived this work upon himself, saw the way he was fashioning
    • himself, the way he was evolving his perceiving eye out of his own
    • external to himself. He did not separate the sun from himself, but
    • within himself he felt his eyes coming into existence. And this
    • himself, as he turns to his Bible, “It would be marvellous, it
  • Title: Genesis: Lecture VIII
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    • most important, is the development of man himself. We know that man
    • himself is in his astral body, which hides within it his ego.
    • air and water. Man could not fashion an earthly body for himself by
    • elementary airy existence into himself until he could receive it from
    • himself. Man was certainly there in a physical form — but then
    • species stage — he might have said to himself: “Strange! in
    • described, he received into himself the Luciferic influence. We shall
    • he could come back, to hear what he himself is supposed to have said
  • Title: Genesis: Lecture IX
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    • Another, that man himself was now exposed to the danger of wilting
    • to the Elohim; he would not have been able to sever himself, and
    • order that he might become free, in order that he might cut himself
    • himself. The earth contains no trace of moon in it; it is we
  • Title: Genesis: Lecture X
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    • imprinted the earth-forces into himself at that time he would have
    • himself becomes a living being.
    • himself in his spiritual part was originally within them. And if we
  • Title: Festivals/Easter: Lecture I: Easter: The Festival of Warning
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    • festival. It contains a call to man to lift himself up to the worlds
    • himself, by external observation, of the events in Palestine
    • Himself. The time that Christ Jesus spent in His work on earth, Paul
    • like a challenge to man to possess himself of super-sensible knowledge.
    • a loss of this vision; man has to find himself deserted by the divine
    • the spiritual, he must exert himself inwardly and draw it forth from
    • world of sense. A time had to come when man must perforce lift himself
    • a vision which he must acquire for himself by his own inner
    • vision of the senses, Paul knew that he must be giving himself up to
    • test when he asks himself: In the time that has been christened
    • left himself no more outlook into what is beyond the earth than at
    • earth. He no longer feels that he is himself united with those
    • whence Christ came down to unite Himself with the life of the earth!
    • something himself before there arises from the grave of human
    • reflection of the super-sensible. If man knows himself to be a
    • leads man to recognise nothing beyond himself. If the natural
    • exert himself to overcome the pressure of this knowledge, he must find
  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
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    • almost eagerly to illusions. The author of the article himself says:
    • eternal life, for we come from God and God will take us to Himself
    • determined in pre-Christian times, could remain, but that man himself
    • designated as Christians, a community to which man allies himself in
    • which he himself elects to be a member.
    • had himself experienced this super-sensible reality at Damascus.
    • himself to the spirit; the brain is merely the instrument for
    • man must train himself for the attainment of spiritual knowledge,
  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • upon Himself because the course of world-evolution is, first, a
    • Christ into himself? Had pupils gathered around this Being as they had
  • Title: Festivals/Easter: Lecture IV: Spirit Triumphant
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    • Self, but upon Himself incarnate in another.
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • divine worlds, accepted for Himself a destiny different from that of
    • He lent Himself to the divine decree of higher worlds that He should
    • And Paul himself regards his
    • god had lived through a human destiny and had thereby united Himself
    • of Overbeck, himself a Christian theologian. And this view is
    • together with it the Christ Being Himself, will be more and more
    • united Himself with earthly forces, the human soul would unite with
  • Title: Festivals/Easter: Lecture VI: Easter: The Mystery of the Future
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    • quite unmistakably how in the soul of Richard Wagner himself the
    • worlds, could himself bear witness to what was happening there; he had
    • spiritual world, and has cut himself off from any connection with it.
    • Prototype of Christ Himself. The understanding of Christ forms for man
    • that which he himself will experience through the ages of time to
    • or he will be able to believe and preserve for himself the
  • Title: Festivals/Easter: Lecture VII: Spiritual Bells of Easter, I
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    • mountain and hid himself in a cave. After his death his body did not
    • Who is the spiritual Being Who then announced Himself to Moses in
    • given. The writer of the Gospel of St. John himself indicates that
    • telling of how the Power, which was later called Christ, made Himself
    • Christ and none other Who says of Himself to Moses: I am the I
    • Himself in the element of fire in nature. The message of the Old
    • mankind announces Himself, not in a human form, but in the
    • during our cycle of evolution God announced Himself in fire, would be
    • of nature to realise that the God Who proclaimed Himself in the
    • Himself to us. — This is the invisible God Who weaves and surges
    • announces Himself on Sinai in the thunder and fiery lightning; and the
    • and united Himself with the microcosmic images of the elements in a
    • ‘I’, he himself transforms the astral body into Spirit-Self (Manas),
    • constitutes his spiritual nature and has clothed himself in physical
    • Vishnu — namely, Krishna — speaks of Himself,
    • saying unambiguously what the nature of an Avatar is. He Himself
  • Title: Festivals/Easter: Lecture VIII: Spiritual Bells of Easter, II
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    • Himself from two poles: from the macrocosmic fire of lightning and from
    • Christ Who proclaimed Himself to Moses in the burning
    • Himself in the heavenly fire and Who then, in the Mystery of
    • Christ revealed Himself from the spiritualised fire. Matter
    • human forces, who bore the God within himself. The Mystery of Golgotha
    • but the portal to the finding of the Redeemer, Who clothed Himself
    • and they will know that one who lets himself be permeated by the
    • within himself. For Christ is the great Healer of mankind. His Power
    • Christ Power within himself.
    • himself in an etheric body, a replica of the etheric body of Jesus of
    • then, had Paul allowed himself to be converted by stories of the
  • Title: Faith, Love, Hope: The Third Revelation
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    • came to Rudolf Steiner himself.
    • Being can so infuse His own power into the human ego, so pour Himself
    • man's earthly life he should himself adjust the balance of this karmic
  • Title: Faith, Love, Hope: Towards the Sixth Epoch
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    • from them, and the son himself torn from a life full of promise. The
    • how the Christ will gradually reveal Himself to ever-higher powers in
  • Title: Forming of Destiny: Lecture 1: Spiritual Life in the Physical World and Life Between Death and Rebirth
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    • universe. And if we then study man himself, and become conscious of
    • its kingdom, man is a kind of microcosm in himself.” However much
    • everything about himself and who he was. He traveled, as one might
    • himself again in his native city, in an asylum for the homeless. Then
    • fruit for ourselves. Man sees himself everywhere as the centre. And
    • experience, for he has not seen it himself. One's birth is something
    • really prepares himself for death: he really makes himself ready for
    • years. He, too, has his task, each one must accommodate himself to his
    • different. He no longer beholds that wherein he himself was before
  • Title: Forming of Destiny: Lecture 2: On the forming of Destiny
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    • permeates himself with them, may have the assurance that here too some
    • will, even if he does not himself see into the spiritual world, feel
    • himself, because the whole method of perceiving in that world is quite
    • accommodating himself to a different mode of perception. Here we have
    • being very active himself; of the other, through an imagination
    • that man himself makes his own Karma, that is, that he has in himself
    • reach what he himself most longs for. To attain this he must undergo
    • thus prepares himself for a life in his next incarnation in which he
    • himself to work more delicately, he can now be used in a wider sphere.
    • at the age of fifty, sixty or seventy, he himself must do much more to
  • Title: Forming of Destiny: Lecture 3: The Subconscious Strata of the Soul-Life and the Life of the Spirit After Premature Death
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    • changed in like manner. Man allies himself more closely with his
    • and things; the time of materialism, because man has urged himself so
    • so experienced it all that he felt himself much more intensely in this
    • has first to place this question before himself. And the posing of the
    • spiritual world demands that man should raise himself up to it, for it
    • spiritual world that which he himself continuously works at. There he
    • himself arbitrarily into this or that individuality which his
  • Title: Forming of Destiny: Lecture 4: The Connection Between the Spiritual and the Physical Worlds, and How They Are Experienced After Death
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    • The picture may arise of a man who allows himself to be photographed,
    • a dead person contacts a remembrance of himself in the soul of a man
    • love with himself, and also with his own portrait, so there it is
    • presentation of himself — to stand before that picture, just as
  • Title: Forming of Destiny: Lecture 5: Concerning the Subconscious Soul Impulses
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    • himself, recognises this. When he looks into himself, he really looks
    • namely, Hofrat Eysenhardt himself. He lived in Vienna and became a
    • himself then drew up for a purpose which we shall presently disclose,
    • he himself describes the manner in which Markus Freund behaved during
    • Eysenhardt writes that himself, he writes of himself in the third
    • and perhaps by the defendant himself. Markus Freund was unanimously
    • than Hofrat Eysenhardt himself) might well without presumption, regard
    • defendant was such’ (the Hofrat himself is still relating this)
    • Hebrew. Then this bowed man, of barely middle height, drew himself up
    • of the same sort as himself; he the down-trodden, but this time,
    • and its disagreeable sequel, took upon himself to say to the
    • himself) ‘had seen him at the moment when he uttered those
    • drink a glass of water and wait a little while to recover himself and
    • He relates all this himself and says, that first he had this vision,
    • relates it. Indeed, he considers himself somewhat ridiculous and
    • ‘In vain did he tell himself how absurd and ridiculous his
    • them himself. And so he penetrates deepest into the cases which appeal
    • always sure of himself, become a wrong doer. The outer cause was this:
    • it, but ruminated over his own decay, as he himself shows in his
    • letters, wherein he describes himself in the third person), from that
    • Maximum number of matches per file exceeded.
  • Title: Forming of Destiny: Lecture 6: Lecture on the Poem of Olaf Åsteson
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    • does man himself, who is a microcosmic copy of the great macrocosm.
    • gives himself up to what in our materialistic age is designated
    • thicker volumes. And Mauthner, himself a journalist, has a whole
    • world one does not experience what words signify. Man so lives himself
    • to attach himself to the language, he only reaches the symbol of
    • that the reader himself beams with the whole tone of self-satisfaction
    • to himself on this 21st December, 1915. Humility must be lacking. Now
    • Being, took on the life of a human being and united Himself with the
    • Then he said to himself: ‘whoever assisted at Mass cannot
    • ‘Christ is here.’ As He Himself said: ‘I am with you
  • Title: Lecture: Foundations of Esotericism: Lecture I
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    • man is able to observe himself from within outwards. There are
    • between microcosm and macrocosm, so that he is able to divide himself
    • something in himself. The inner relationship then becomes apparent.
    • also indicate it. The esotericist says to himself: Everything in the
    • himself all twelve stages of consciousness. He himself is then present
    • developed being has left the others behind on the way and has himself
    • man has in himself both good and evil. In the future this will become
  • Title: Lecture: Foundations of Esotericism: Lecture II
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    • creative forces. He cannot himself regulate the movement of the
    • molecules of his brain; neither of himself can he control the
    • himself. That part of the astral body which is formed by man himself
    • becomes his karma. What he himself has worked into it must have a
    • himself, through the physical body it lives in the physical world. He
    • body he builds into himself. In what he observes in the physical world
    • Between birth and death man accustoms himself to perceive the world
    • perceive the world, then he finds himself in the condition which is
    • In Devachan man looks into himself. He observes what he has taken in.
    • has accustomed himself to be too outward looking, he has nothing to
    • man who felt himself drawn to Christ could receive from him something
    • Europe, Ulfilas, himself embodied it in the German language, in that
  • Title: Lecture: Foundations of Esotericism: Lecture III
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    • plant. When these are disturbed a person cannot hold himself erect or
    • gives himself his direction. These are therefore two opposite kinds of
    • sympathetic nervous system. When man himself was a sort of plant, he
    • himself out of the minerals of the world.
    • frees himself.’ We therefore differentiate with Blavatsky:
    • at that time organs of movement. He then raised himself to the upright
  • Title: Lecture: Foundations of Esotericism: Lecture IV
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    • Round will himself create his body out of the materials of his
    • environment. Sex will cease to exist. Man will then himself have to
    • work on his body, will have to produce it for himself. The same
    • himself. In the future the human body will also be built up out of
    • man will transform himself into a being who manifests himself through
    • esoteric pupil must then out of himself connect a definite feeling
  • Title: Lecture: Foundations of Esotericism: Lecture V
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    • Man breathes in the air. When he experiences in himself the life of
    • when God revealed himself in the light. In the burning thorn bush,
    • hears or speaks man expresses himself directly in wisdom. At the
    • warmth, and still later man himself will learn to create. First he
  • Title: Lecture: Foundations of Esotericism: Lecture VI
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    • In the beginning he himself created his own organism. For this he now
    • elements into himself. Thus there arose the second stage of humanity,
    • himself everything that lived and was part of him.
    • to incarnate in them. He attached himself to these beings and thereby
    • which is of the nature of Kama, man also could have within himself; but
    • himself into the lion, and this, on the other hand, when ennobled by
    • it. Thus in the case of the lion man must say to himself: That art
    • stage of human development, before man separated off from himself the
    • by-products. Man has ejected from himself the cunning of the fox and
    • certain respect has overcome the pure man, who has taken into himself
    • contacted and taken into himself everything which is around him in
    • spiritual possession. What he has won for himself on the Earth will
    • man who has taken into himself to a sufficient degree the Bodhi, the
    • which he is still unable to orient himself. Only when one has
  • Title: Lecture: Foundations of Esotericism: Lecture VII
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    • sheaths which surrounded man, not man himself. The sheaths could be
    • himself, as preparation for the future human being, is the word,
    • himself spiritually. The breaking of the male voice is connected with
  • Title: Lecture: Foundations of Esotericism: Lecture VIII
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    • sign of the Ram, or Lamb; hence he calls himself the Lamb of God.
  • Title: Lecture: Foundations of Esotericism: Lecture XI
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    • he is unable to forget himself. Here the physical world is not the
    • however, he forgets himself, the separateness vanishes and he finds his
    • objects, merges himself with his surroundings, with the Not-I. Therein
    • The next step is to order himself not according to his own wishes but
    • the thoughts that arise within him, but surrenders himself to thoughts
    • right for humanity and he orders himself in accordance with them, just
    • that the physical world can teach him. Here man says to himself: ‘I’.
    • In the physical world man is left to himself, here nobody leads him,
    • grope about and seek his way for himself. Now for the most part he is
    • physical world he allows himself to be directed by the perceptions of
    • himself with something, a reaction is called forth. Action always
  • Title: Lecture: Foundations of Esotericism: Lecture XII
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    • only on the Earth that man cast out from himself the vertebrate
    • Nirvana. For this Buddha had to place himself under the brain, under
    • placed himself. The cerebellum is the Bodhi tree. This shows how what
    • himself.
    • have done, and to betake himself to the physical plane. For before man
    • etheric body what the human being himself has worked into it and this
    • that which man is unable to develop inwardly for himself is built into
    • must break himself from this longing for the outer-world. Kamaloka
    • himself.
  • Title: Lecture: Foundations of Esotericism: Lecture XIII
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    • and frees himself from his desires. It is actually only in its first
    • himself from the more delicate connections with the earthly world.
    • using the faculties he has won for himself, he works over everything
    • in the earthly world, destiny too is prepared by man for himself, and
    • himself can construct something, but he cannot yet construct a plant
    • consciously brings forth himself (Seventh Round).
    • yet do for himself is today done for him by a Deva. They are still
    • over himself, becoming a subordinate member in the service of the
    • ordered, after man himself will have become a planetary spirit.
  • Title: Lecture: Foundations of Esotericism: Lecture XIV
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    • he himself has not worked. He then finds himself in Devachan. He no
    • possesses only what he himself has achieved in the course of many
    • in the human being were stimulated by the Devas; he himself was not
    • responsible. Then at the next stage man said to himself: Now I have
    • understood as if each one were to cut a piece for himself out of the
    • himself. The forces of the Moon now live within him. Had man not
    • the Earth he takes into himself as light and warmth and all physical
    • He must build himself a home on the other side. When the disciples
    • initiate is in the Pralaya between two Rounds when he raises himself
    • himself above the Rounds could place his body at the service of
    • himself with them. A person who is deeply bound up with what is purely
    • of the senses, of the lower instincts, connects himself ever more
    • If however the human being has connected himself too strongly with the
    • related to them and has not found the way to attach himself to what is
    • himself alone, only to experience an intensification of his own
  • Title: Lecture: Foundations of Esotericism: Lecture XV
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    • himself must learn to use the symbols, the signs. Thus in order to
    • or a church, his name was of absolutely no importance. He himself
    • mentioned. He calls himself ‘the Frankfurter’. No amount of learned
    • of the architect; from this he recognises himself again. This is the
    • occultist said to himself: ‘Thine ego is not only within thyself, but
    • The human being said to himself: ‘I stand here as the end result of a
    • of a cathedral, this has become a part of himself. There is a
    • memory of a being to which he has attached himself.
    • and more strongly within himself. The higher forces compel all human
  • Title: Lecture: Foundations of Esotericism: Lecture XVI
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    • himself. To this must be added what he acquired in the time following
    • for then what he says would have to belong to himself alone. A
    • for action, no logic for deeds. Everyone must act for himself. But
    • In so far as he expresses himself in the outer world, man leaves
    • new planet. What a man does for himself personally has significance
  • Title: Lecture: Foundations of Esotericism: Lecture XVII
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    • speak for himself alone; words concern a group of human beings.
    • to form again for himself a picture out of every thought, then he has
    • the mighty pictures in religious writings. Whoever develops himself so
    • develops in himself not only pictures, but intuitions, is not
    • Through Imagination a man allows himself to be fructified by the
    • that is not arbitrary. In so doing he allows himself to be fructified
    • Just as man develops himself to the stage when he can create pictures
    • thinking. Within himself man calls it ‘Spirit’; in so far as it works
    • is why anyone who truly unites himself with the Holy Spirit (Heiliger
    • wins such Imaginations for himself, or he receives them from his
    • who raises himself to Intuitions as such, penetrates through the
    • A person can affect his Karma to the degree in which he himself
  • Title: Lecture: Foundations of Esotericism: Lecture XVIII
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    • no frontal brain and no intellect he should say to himself: I must
    • lost the possibility of holding himself upright; he would have folded
    • through this he gradually raised himself to the upright posture.
    • until he has freed himself from this point as regards that particular
    • this way in the Cosmic Light. When man himself works into his sheathes
    • he himself works into it.
  • Title: Lecture: Foundations of Esotericism: Lecture XX
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    • the influence of man himself. Today we are coming to those beings in
    • by the person in question meditating. In that someone occupies himself
    • Were he to seek for it within himself, he would never find it. He must
    • night. It is possible for everyone by immersing himself in inspired
    • magician with his pupils. In order to train himself to become a black
    • through man uniting himself with the spirits working for unification,
    • happens: the person has freed himself from desires, wishes, instincts,
    • new etheric body. When the human being has united himself with his
  • Title: Lecture: Foundations of Esotericism: Lecture XXI
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    • artist has within himself at any rate the beginning of what is an
    • the highest sense of the word. Whoever imbues himself with this, knows
    • whether something is true.’ Whoever actually raises himself to this
  • Title: Lecture: Foundations of Esotericism: Lecture XXII
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    • portion torn off from himself.
    • Man has formed his physical body by putting out from himself the
    • that was in it. Now man created for himself a new kingdom of deeds, as
    • created out of himself, something which he himself had first to take
  • Title: Lecture: Foundations of Esotericism: Lecture XXIII
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    • Lemurian Race, man raised himself up to spirituality. Now for the
    • wild and passionate. On the Earth he had still to purify himself in
    • himself, for the power of reproduction would have become exhausted. He
    • possessed it. Through this power man could reproduce himself; he then
    • Through Jehovah's power man carries within himself the possibility of
  • Title: Lecture: Foundations of Esotericism: Lecture XXIV
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    • give himself his own form. On the previous astral Earth Jehovah and
    • man will give himself his form out of his inner force; hence this is
    • himself so completely that finally he will only be like a seed, in a
    • himself. All experiences are then within him, as though concentrated
  • Title: Lecture: Foundations of Esotericism: Lecture XXV
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    • himself in the Astral Kingdom is a coloured cloud.
    • In the Seventh Round man will create himself. He will then be able to
    • duplicate, to reproduce himself. In the Seventh Round everyone will
  • Title: Lecture: Foundations of Esotericism: Lecture XXVI
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    • the Monad into himself earlier, he would have received with it Manas,
    • will then give it form outside himself. In the Sixth Round there will
    • filled with feeling and perception to go out from himself as pure
  • Title: Lecture: Foundations of Esotericism: Lecture XXVII
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    • Now let us continue into the Earth Epoch. There man himself acquires a
    • sinned against and works upon himself with this in view, then he can
  • Title: Lecture: Foundations of Esotericism: Lecture XXVIII
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    • through him, man himself was formed. Before the light had passed
    • condition when man let the light pass through himself. Then a complete
    • can understand why the mystic has to withdraw into himself. The true
    • is outside in the world is the remains of what man himself once was.
    • man can separate himself from his surroundings, becoming independent,
    • became possible for man to develop warmth within himself. Then he was
    • able to separate himself from his environment. Previously he was of
    • The god had lost his previous body and created for himself a new one
    • Man himself had called forth the element of fire in that he had become
    • in his world around him, while he himself progresses in his
    • through fire which man himself had created.
    • air from his environment into himself. In this way he had so changed
    • original Semites. Man must first find himself, but then again must
    • also surrender himself He must surrender himself to what makes thought
    • neither lose himself in what is outside, nor shut himself up in what
  • Title: Lecture: Foundations of Esotericism: Lecture XXIX
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    • Just as man previously had the other kingdoms within himself, so today
    • out of himself. In the future good and evil will be there in external
  • Title: Lecture: Foundations of Esotericism: Lecture XXX
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    • man the possibility of becoming a Moon-being, nourishing himself with
    • eating what is dead. He took the lifeless into himself in various
    • people with whom Christ in no way concerned himself. Secondly those
    • appearance, the purely mineral. Man himself will then be able to
    • him. Later he will advance and will himself prepare in the chemical
    • into the finer substance. But this will not happen if man himself does
    • When man begins to nourish himself, the foundation will also be laid
    • create life for himself out of the mineral world.
  • Title: Lecture: Foundations of Esotericism: Lecture XXXI
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    • someone could himself create good out of the world: this was the
    • eleven signs of the Zodiac. He felt himself to be the twelfth. The
    • native milieu had to take into himself, not only the Jewish, but also
  • Title: Lecture: The Four Temperaments
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    • himself. Both natural and spiritual science ultimately try to solve
    • greatest riddle is himself, it must also be emphasized that each
    • individual human being is a riddle, often even to himself. Every one
    • that he learns there are things other than himself that can engage his
    • example, a sanguine gains little by reproaching himself for his
  • Title: Lecture: The Human Soul and the Animal Soul
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    • manifestation of spirit. Man would find himself involved in a strange
    • true to himself and understand the nature of his own acts of
    • to himself: “What I can ultimately discover and retain, what I
    • To the spiritual investigator himself, these four members of the
    • ascribe intelligence to himself alone and can never answer the
    • trustworthy guide and it will enable many a man, before he himself is
    • to himself: There I can see intelligence springing forth as it were,
    • man, if he is to develop them himself, has to acquire and master by
    • second teeth without having to wait until he himself acquires them by
    • himself to his descendants. Far too little attention is paid to this
    • concept, there lies what man himself so brings into the world that by
    • see that the inner man emancipates himself from his organs, that is
    • being, on the other hand, emancipates himself from his organs; and
    • exhausted himself by thinking that the organ of the brain “goes
    • of teaching his organs afresh — will say to himself: How a man
  • Title: Lecture: The Human Spirit and the Animal Spirit
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    • emancipates himself from his bodily organism. But because in the
    • imprinting into himself his sense of balance, the sense of his own
    • his soul and expresses himself. In all that, indeed, we should be
    • one side, the way in which, conscious of himself, he finds a relation
    • so constituted that he himself is able to incorporate into his
    • himself struggle to attain them — when they can discover how
    • from the outset Goethe could never reconcile himself to the idea that
    • incorrect, that this chasm did not exist; and he set himself to work
    • Goethe to himself — and I do not relate this because he did it
    • emancipated himself from what belongs to the body and is able to
  • Title: Lecture I: Human Questions and Cosmic Answers
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    • make use of his own powers of thought, he finds himself immersed in
    • constantly applied himself. He tried to become spiritually receptive
    • Such an initiate said to himself: “When the sun sends the first
    • life, he must not try to settle everything to please himself in his
    • him the answer to those riddles and problems which he has himself sent
    • soul out into the cosmos and to receive cosmic forces into himself he
    • himself, but can do no universal harm. When, however, there is an
    • Man will not be able to free himself from the forces in his being
    • which tend to drag him downwards until he develops in himself a
    • soul can be reawakened, but man must first win back for himself his
    • only when he is once more to say to himself: “A man has died. His
    • being of man himself. We shall then no longer say thoughtlessly:
  • Title: Lecture III: Human Questions and Cosmic Answers
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    • forces which help man to feel himself as an independent being of
    • the moral commandments a man imposes on himself, but moral
    • not to flow away in the light but to maintain himself as an
    • then becomes part of himself when he again passes into physical
    • himself, in addition to the understanding by which his consciousness
    • existence. Only so can man incorporate into himself a power which can
    • initiation, man becomes able to experience himself purely as a being
  • Title: Lecture IV: Human Questions and Cosmic Answers
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    • forces of quartz are also fully active in man himself; and if he
    • quartz element always wants to draw man away from himself, to take him
    • say, to lose himself in the spiritual past — and the effect would
  • Title: Initiation/Passing Moment: Lecture I
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    • its needs and asks himself, “What can I understand, what is
    • presenting the matter out of himself, quite freely, by means of his
    • own faculties, without limiting himself to what I myself would say. To
    • one who himself wishes to work independently, nothing can give truer
  • Title: Initiation/Passing Moment: Lecture II
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    • and of himself, he may say something like, “One of the first
    • of himself, the experience of himself in his physical body, on the one
    • hand, and on the other, in his etheric body. Man experiences himself
    • himself in the etheric part of the brain, he soon becomes aware of
    • experiences in himself when he starts on the first steps toward the
    • what they did there. Then he may himself take the first steps in
    • that he learns to know them better as he himself ascends toward the
    • Jesus Himself. Let us again emphasise that, just as it is impossible
    • never concerned himself about him. I know people who have entered
    • who in his earthly life has never interested himself in the great
    • understand, although anyone who has raised himself to this higher
  • Title: Initiation/Passing Moment: Lecture III
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    • things in himself — I might equally say, leave them behind with
    • stock of himself, he must soon come to the conclusion that in the life
    • reflect quietly about himself, will determine his own value as a human
    • himself, as we should do in the physical world, but he looks at the
    • quality lacking in himself, and he is condemned to continual
    • his own transformation, so that he may rid himself of his fault, of
    • himself is imperfect!
    • determine how he was to work upon himself. On further observation,
    • When a being refuses thus to work on himself, he is driven back into
    • words, this being condemns himself to a kind of inward process of
    • a devil shows himself as a devil but it is ugly for him to appear in
    • the senses. At the boundary he asks himself, “What must I leave
    • great deal in the world, but he does not concern himself with all the
    • But it is not always fit for man to see himself thus. Today I have
  • Title: Initiation/Passing Moment: Lecture IV
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    • right way, we must first ask what man knows about himself in ordinary
    • man recognises as himself, it is all this. If we want to know what the
    • Moreover, man can also look at himself from outside. He can observe
    • considered what man knows of himself in waking life between birth and
    • himself in sensory existence, one thing of the greatest importance
    • into the super-sensible worlds of all that he recognises as himself;
    • love what he recognises as himself. Because he knows nothing further
    • of himself over and above his longing for immortality, he has a
    • waking and a sleeping being and it is he himself who wakes his
  • Title: Initiation/Passing Moment: Lecture V
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    • other may occur. In the midst of his daily life man may feel himself
    • can say to himself that, if he wishes to live over again as an echo in
    • exactly, man feels himself within the higher worlds and sees beings of
    • of man himself, of a definite kind of higher experience in face of
    • cleavage, and quite calmly says to himself: “Only now are you
    • the first stages of initiation, he can raise himself clairvoyantly to
    • forward he sees himself surrounded by nothing but what is of a soul
  • Title: Initiation/Passing Moment: Lecture VI
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    • it there for himself and for those who work with him. But even that is
    • appreciate how Ahriman strives for himself after what he can call
    • can conjure up a true idea of himself knows that feeling and
  • Title: Initiation/Passing Moment: Lecture VII
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    • emphasised repeatedly that any man who devotes himself without
    • for himself, can grasp things in sensory existence. So that in this
    • But anyone who is in a position to devote himself to these things
    • something in order to free himself of his physical sensory body. He
    • must consciously divest himself, strip himself of everything that
    • unable to rid himself of all this love formed in sensory existence for
    • difficult for a westerner, when he has made himself a little familiar
    • preparing himself for his earthly course. We follow him on through
  • Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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    • has to develop his own feelings within himself; but we are able to
    • person to place himself in the position of a spiritual investigator,
    • in his muscles lay the spiritual force which drove him of himself to
  • Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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    • described how he diffuses himself over external space and how he
    • feels himself in ‘time’; at that time in which he was
    • life. To feel spiritual life within himself, to know something about
    • Ideal Man himself as religion. We learn that the various Beings of
    • into physical incarnation he himself must work plastically on his
  • Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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    • himself with something he cannot perceive with his senses. Ideas
  • Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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    • but by Himself. God the Father we find in life and nature. Christ is
    • whereas he entirely denied spirit, he is now unable to save himself,
    • to come again into the physical world through forces which he himself
    • takes up Spiritual Science and devotes himself seriously to it —
    • spiritual investigator himself, but only tries earnestly to
    • himself. He will be able to do it sometime; though this may perhaps
    • himself with Spiritual Science, he will become more apt and capable,
    • Himself, who realises Himself in us as we acquire spiritual
  • Title: Inner Nature of Man: Lecture 5: Between Death and the 'Cosmic Midnight Hour'
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    • physical plane. For the comprehension of man himself and also for any
    • himself who has passed through the portal of death, something is
  • Title: Inner Nature of Man: Lecture 6: Pleasures and Sufferings in the Life Beyond
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    • When a person fills himself more
    • conscience, that he must not give himself up to certain enjoyment,
    • rebirth, for it is from them that he must work creatively on himself.
  • Title: Inner Aspect of the Social Question: Lecture I
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    • hidden from a person who pays attention only to himself, who seeks
    • for knowledge only within himself. It remains hidden from the cradle
    • — not to the child himself and not to the man or woman whom the
  • Title: Inner Aspect of the Social Question: Lecture II
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    • Christ Himself, it is a great mistake to suppose that the solitary
    • whatever satisfies himself.
    • super-earthly realms — that he bears in himself the fruits of
    • his pre-natal life in the super-sensible, and develops in himself the
    • Himself said — I have often quoted it: “I am with you
    • man prides himself on his own dogmatic opinions and is interested
    • only in them, the further he removes himself, at this moment of
    • reveal Himself anew to men — even unto the end of earthly time.
    • Himself in a new way — the time for it is drawing near —
    • Whoever develops an achieved idealism in himself, he will have love
    • himself, if he follows the two ways — it is a feeling different
  • Title: Inner Aspect of the Social Question: Lecture III
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    • driven to make use of the concept of a dream, and to ask himself the
    • thoroughly modern man, a man who has felt himself to be a herald of a
    • (at any rate in his physical life), finds himself driven by the facts
    • conceived the wish to work out for himself a social ideal also, this
  • Title: First Lecture (First Scientific Lecture-Course)
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    • Goethe himself not having been much of a mathematician, this is
    • relation is even of Man himself to all his study and contemplation of
  • Title: Second Lecture (First Scientific Lecture-Course)
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    • be co-ordinated with what lives in man himself. If we stay only in
    • it at all, can fail to perceive that by exposing himself to the light
  • Title: Third Lecture (First Scientific Lecture-Course)
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    • find out for himself. Buettner, Privy Councillor in Jena, was kind
    • he took a quick look through the prism, saying to himself as he did
    • himself: It is not that the light is split up or that anything is
  • Title: Fourth Lecture (First Scientific Lecture-Course)
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    • — Fresnel himself, in fact — argued as follows: If light
  • Title: Seventh Lecture (First Scientific Lecture-Course)
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    • to himself, and he went on to describe it somewhat as follows: When
    • which was then worked out more arithmetically. Mayer himself
  • Title: Eighth Lecture (First Scientific Lecture-Course)
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    • there in himself while in the world outside him is simply vibrating
    • and understand how man himself is placed into the midst even of
  • Title: Tenth Lecture (First Scientific Lecture-Course)
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    • sufficiently mobile in the human being himself. Above all, it was
    • the forest, he sees himself firing the shot, — and at the
    • compels the human being to admit this to himself: “You with
    • University professor. (He prides himself in this very lecture that
  • Title: Macrocosm/Microcosm: Lecture 1: The World Behind the Tapestry of Sense-perceptions. Ecstasy and Mystical Experience.
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    • within him something deeper, something at first hidden from himself,
    • man must then ask himself: ‘Am I able, with all my capacities, to
    • to himself: ‘I am incapable of constructing such a world of
    • outside himself, poured out into the new world which fills the
    • himself from the objects around him. Fundamentally speaking, it is
    • more and more deeply into himself transforms certain feelings into
    • someone says to himself: ‘The man who gave me the blow was led to
    • life of soul is reality or whether it is he himself who is the cause
    • to the Ego, makes himself the culprit for whatever he has to
    • himself for the ultimate cause of everything that happens in the
    • life, burdens himself with guilt and is unable to establish any right
    • believes himself lost. He experiences something like a loss of his Ego
    • of water. So we can understand that when man surrenders himself to the
    • actions; he surrenders himself entirely to impressions made upon him.
    • though he had entirely changed. It is really not he himself who is
    • By what means, then, can man, provided he deepens himself inwardly, to
    • Microcosm he experiences within himself what in the normal state man
    • Macrocosm, the mystic compresses himself within the Microcosm. Both
  • Title: Macrocosm/Microcosm: Lecture 2: Sleeping and Waking Life in Relation to the Planets
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    • overcoming him, for in normal life he does not order himself to go to
    • himself independent of the influences of the outer world. These are
    • himself to that world again.
    • akin to what goes on in the human being himself. And so we shall come
  • Title: Macrocosm/Microcosm: Lecture 3: The Inner Path Followed by the Mystic. Experience of the Cycle of the Year.
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    • realise for himself the imperfection of his soul, to realise that his
    • The mystic prepares himself by concentrating on the following
    • to himself: “Yes, I feel utterly paltry in comparison with what I
    • proving himself victorious over pain and suffering for a long, long
    • a mirror he sees an image, a picture, and not himself, so in waking
    • feelings he prepares himself to have experiences by night which differ
    • of vegetation in spring; then, when he was able to surrender himself
    • If then he allows himself to be affected by feelings kindled by the
  • Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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    • person who for ten years has devoted himself to acquiring deeper
    • this experience well and asks himself: What would you be if the Beings
    • himself up with greater and greater intensity to the feelings of
    • himself draws something from his inner light and promotes darkness in
    • himself to hallucinations. Whoever regards the image as being
  • Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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    • he can prepare himself by mystical deepening for conscious entry into
    • today is that man subordinates himself to a certain degree only and
    • should entrust himself to an initiated teacher, to a Guru — the
    • can deal by himself with what is generally understood as the Venus
    • egoism and self-love and cultivate selflessness. He must make himself
    • himself in his conscious descent to the power known as that of Venus.
    • But it would be more dangerous if a man were to leave himself unaided
    • subject himself. Obedience to the teacher through many years was
    • Mysteries he was compelled to entrust himself to the teacher's
    • the teacher, to see himself through the teacher's eyes, to think the
    • teacher's thoughts and to become a kind of external object to himself.
    • of the initiated priest, first of all himself, and then, far out
    • transmitted, through heredity, to the pupil himself. It was revealed
    • primeval ancestor from whom some quality in himself was derived. It
    • preparing for himself in the spiritual world the qualities he is
    • he was himself working in the spiritual world at the preparation of
    • with something he himself had left behind, something intimately
    • himself in an act of spiritual vision with what he had become in his
    • different personality. He must be capable of regarding himself as some
    • yet not lose hold of himself when obliged to have this experience. He
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  • Title: Macrocosm/Microcosm: Lecture 6: Experiences of Initiation in the Northern Mysteries
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    • himself, outside his ordinary nature; he lets his Ego flow out of him.
    • passing into the Macrocosm, for a man would lose hold of himself and
    • himself as a human being.
    • lighter, as though he were growing out beyond himself. Then this
    • these beings who have strong Egos, while he himself, having lost his
    • himself at his present stage of evolution. These names denote ten
  • Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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    • this question to himself quite objectively: ‘What is it in life
    • consciously, would be the experience of himself. He himself
    • himself. He can compare himself with the macrocosmic world and
    • world. He must train himself to realise his imperfections and he must
    • must learn to see himself as an imperfect being, to endure the
    • of himself but also another figure which says to him: If you now work
    • Anyone who has prepared himself in such a way has a very definite
    • the World of Spirit in such a way that he beholds himself calmly and
    • limits of knowledge shows himself to be a person who is incapable of
    • The spiritual investigator will accustom himself, in reading modern
    • to continue working at himself must set about acquiring it.
    • a melancholic, he must say to himself: that is a transitory
    • himself, we have ascended into a still higher realm, into the World
  • Title: Macrocosm/Microcosm: Lecture 8: Mirror-images of the Macrocosm in Man. Rosicrucian Symbols.
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    • supposes that what he calls his Ego is within himself. But in
    • which would otherwise simply pass through him. He must himself create
    • create for himself higher organs. He must bring a world that is higher
    • than the World of Reason to a halt within himself, and this he does by
    • upon himself man consciously builds up that which the external world
    • Spirit, his sense-organs out of the Elementary World. He himself
    • this path entrusts himself to another in no other sense than a pupil
    • entrusts himself to a tutor in mathematics. If he did not assume that
    • the tutor knows more than he knows himself, he certainly would not go
    • shall describe how man, if he works upon himself, grows step by step
  • 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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    • himself inwardly that his life of soul is greatly enriched, these
    • arises like the inner pictures he has formed for himself but is there
    • himself created. During the period of preparation, and through the
    • between illusory and true pictures. A man who prepares himself
    • who has trained himself not to regard a thing as true simply because
    • A man usually lets himself be guided by this kind of spontaneous
    • so, train himself that error causes him actual pain and that the truth
    • or six days been carefully carving something for himself; on the
    • what he himself, with a higher grade of consciousness, had prepared.
    • and so on. But everyone who wants to prepare himself for real
    • of which he has exceptional knowledge; if he had confined himself to a
    • view and surrenders himself to the views held by another. For example:
    • steeps himself in Haeckel in order to expound Haeckel's philosophy
    • himself and say with the same feeling: “That is you.” The
    • mysticism. Anyone may experience the latter for himself but it is not
    • sheer egoism if anyone wished to have it for himself alone; mystical
  • 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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    • to transpose himself from the normal into a supernormal state of
    • he himself originated. This explains the great reverence with which in
  • Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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    • Besides addressing himself to the reasoning mind, the spiritual
    • to the Earth; man has made himself independent of it. Remembering that
    • life, in order to nourish within himself the feelings and experiences
    • high ideal can make a man glow with warmth unless he himself is able
    • man himself, the Microcosm, developed through the stages of Old
    • himself an “I”. This is what sets him above the other beings
    • bestowed by God himself. “God breathed into man's nostrils the
    • “Atmen” (breath). But man must himself participate in
    • feels himself drawn to other hearts. Spiritual knowledge is a bond of
  • Title: Man/Being/Spirit/Soul: Lecture I: Man as a Being of Spirit and Soul
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    • spirit, for the scientist himself points out that a science of
    • human being is unable to get beyond himself, but yet is able to
    • point to something beyond himself. What is needed is that a
    • himself the capacity to make judgments about the
    • state he were able to pull himself together to such an extent
    • the human being is himself connected, and also other beings.
    • what is really immortal in himself, for this immortal part of
  • Title: Man/Being/Spirit/Soul: Lecture II: The Psychological Expression of the Unconscious
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    • human being would be the only conscious being to raise himself
    • of spirit for several years knows that he often finds himself
    • the human being has to his environment and to himself by virtue
    • spiritual world, draws himself again into the physical body on
  • Title: Man/Being/Spirit/Soul: Lecture III: The Science of the Spirit and Modern Questions
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    • his life. And he has to say to himself: Fundamentally,
    • researches of natural science finds himself in a position
    • with what he does will say to himself
    • nature in himself, and what he felt in himself he found spread
    • out in the external world. He did not feel himself so cut off
    • note to himself: What has influenced you today? What has
    • factory gate behind him in order to devote himself to the
  • Title: Lecture: Occult Science and Occult Development
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    • impressions may come to a seer who has prepared himself patiently for
    • to himself: ‘I have left behind on the earth my wife and children;
    • understanding that exist within himself.
    • Spiritual Science to work upon his soul without saying to himself,
    • himself through this experience that the effect of occult ideas and
    • then he may say to himself: ‘This proves to me, not only that I
    • made himself free, he is consciously drawn back by the same
  • Title: Lecture: Christ at the Time of the Mystery of Golgotha and Christ in the Twentieth Century
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    • consider the nature of the Being who revealed himself in those times
    • revealed Himself, to the extent that was possible in times before the
    • ‘Countenance of God’. As a man reveals himself by his
    • made himself known to the Hebrew Initiates in such a way that they
    • can therefore say that Jehovah revealed himself through Michael, one
    • the successive epochs Christ-Jehovah always reveals Himself through
    • regards Michael, a change has taken place; for Michael himself has attained
    • does Christ manifest Himself since the time when, in the Mystery of
    • years after the Baptism, to express Himself in a human body. But in what
    • form does He reveal Himself since that time? No longer in the
    • of the Angels. Just as the Saviour of the world manifested Himself
    • Himself directly as an Angel, as a spiritual Being belonging to the
    • during that time this Being Himself progressed a stage further in His
    • such a Being takes on a human or an angelic form, He Himself progresses.
    • Christ-Jehovah. Christ has reached the stage where He reveals Himself
    • not yet the messenger of Christ Himself.
    • taken place and Christ had united Himself with the evolution of the
    • — Michael himself could no longer inspire mankind; but through his
    • Michael himself but bear the same relation to his inspirations as do
    • has become the messenger of Christ Himself. Just as in the times of
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  • Title: Origins of Natural Science: Lecture I
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    • Though he may have understood himself quite well,
    • knowledge, to involve himself in organizing social life. Thus Cusanus
    • therefore soon wearied of his law practice and had himself ordained a
    • As I said earlier, Nicholas probably understood himself quite well,
    • that come to a man who immerses himself in mathematics. Thus he was
    • told himself: “We can live here on earth with our knowledge,
    • himself into God-the-Spirit, but only into the
    • Cusanus says to himself: When I experience everything that theology
    • mathematics. He says to himself: Mathematics is the last remnant left
    • order to unite himself in love with this realm of the spirit.
  • Title: Origins of Natural Science: Lecture II
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    • eternity.” He felt himself arriving at nothingness with
    • spirit vision into himself, he beheld his soul. He experienced it as
    • man looked at himself, he recognized himself as a threefold being. In
    • mansions. Man knew himself as spirit. Secondly, man experienced
    • himself within the world as a messenger of this spirit, hence as a
    • of this body he felt himself to be an image of the spirit.
    • Hence, when man looked upon his own being, he perceived himself as a
    • himself at one with the whole world. He could feel this because he
    • not develop one because, whether he looked into himself or outward at
    • between man himself and nature, and there was none between soul and
    • himself: “I listen to the silent universe and fetch
    • Just as the latter immersed himself into the naught of the divine
    • all prior to the time of this old sage. Man now felt himself divided
    • himself. He cannot as yet give up his soul element completely, but he
    • ascended to the abstract contrast of subject (himself) and object (
  • Title: Origins of Natural Science: Lecture III
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    • orientation within himself. One orientation that man experiences in
    • himself is from front to back. We need only recall how, from the
    • himself. And these three spatial orientations — right-left,
    • and he inwardly felt and experienced himself through and through in
    • know himself as well. He learns to know what it means to experience a
    • himself. He lived in astronomy.
    • keeps himself out of it. Earlier, man sensed a blood experience with
    • living mathematics he experienced within himself. Now, one
  • Title: Origins of Natural Science: Lecture IV
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    • concepts of space that included man himself were replaced by the
    • mathematics as something that he experienced within himself together
    • orientation in himself only in relation to the direction of gravity.
    • experienced together with the earth as he felt himself
    • standing firmly on it. He thought of himself not just as a being that
    • himself penetrated by the force of gravity, which had something to do
    • feeling himself within the nature of the gravitational force, man
    • felt himself one with the earth. For his concrete experience, the
    • Only when man severed himself from mathematics, only then was it
    • old experience-within-himself before he could accept a system with
    • his whole soul in a bygone world perception, told himself with his
    • for himself. It was something given to him, and which he found
    • roused himself to wonder at this new cosmology and to glorify it
    • differentiate between the subject within himself and the cosmic
    • Himself had placed within him. Everywhere in the outer world,
    • in union with his god. Formerly, man had said to himself: What my
    • human sensorium. He has thereby torn himself away from his permeation
    • Scientifically, man tore himself loose from his god, and thus from
    • himself when he imagines that he is experiencing it.
    • infinitesimal calculus appeared to Berkeley. Had he expressed himself
  • Title: Origins of Natural Science: Lecture V
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    • in such a manner that he attributed it solely to himself. Instead, he
    • felt himself within the universal whole; hence, his own orientations
    • pictured of knowledge to himself, he experienced jointly with the
    • wrote in his Mechanism of Thinking, though he himself did not
    • his doing that he himself makes the world into something
    • This example shows how far man has removed himself in modern times
    • man feels himself separated from the things around him.
    • experience, man lived himself into the world itself. Therefore, the
  • Title: Origins of Natural Science: Lecture VI
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    • were concretely experienced within himself. In the scientific age, he
    • knew he was experiencing them not only in himself but together with
    • dimensions, not outside but within himself during full wakefulness,
    • waking condition, man is only within himself, he cannot experience
    • primary qualities within himself when fully awake, and projects them
    • and projects only the images into himself. Because the scientific age no
    • himself. But because they are only images in himself, man lost them
    • clearly how man got away from the correct feeling about himself and
    • coordinates himself in this direction in his earliest years. If we
    • this because he wanted to point out (he himself did not say so in so many
  • Title: Origins of Natural Science: Lecture VII
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    • always carried his own weight in and with himself, the counter-effect
    • himself, man experienced the processes and events as they occurred in
    • it with what such a movement would be like in himself. When he saw a
    • external world the processes going on within himself.
    • world outside, he always points out how it would be if man himself
  • Title: Origins of Natural Science: Lecture VIII
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    • valuable, one has to say that Erigena himself no longer fully
    • in man himself. The explanations of the last few lectures should make
    • himself.
    • circulation within himself, but he experienced it together with the
    • He did not think they were occurring only within himself as was done
    • world; psychology, on the other hand, he drove into himself. This
    • man looked into himself, the ego became by degrees something like a
    • transformation of man's whole relation to himself. If you
    • anything within himself. What had grown to be external science was
    • because there was nothing left in tradition. He told himself: the
    • himself.
    • himself as an elemental being in order to find himself as a free
    • being. He could only do this by withdrawing from himself for a while
    • and paying no attention to himself any longer. Instead, he occupied
    • himself with the external world, and if he wanted theories concerning
    • his own nature, he applied to himself what was well suited for a
    • longer burdened with the insights that he carried within himself and
  • Title: Origins of Natural Science: Lecture IX
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    • himself. In this process of casting out all our science developed,
    • former times actually not experienced inside man. Man felt himself at
    • appears to himself as a soul being. Physics and chemistry were cast
    • finds himself in the age of the development of the consciousness
    • experienced himself from within, you must now study him from without
    • epistemologists have the man who wants to lift himself up by his own
    • experiences himself as semblance and as such lives his way into
    • hand, he stops, thinks and looks within himself. And here, out of his
    • humanity's evolution, knows the right things to say to himself
  • Title: Warmth Course: Lecture I
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    • accessible to observation. Everyone who believes himself able to
  • Title: Warmth Course: Lecture V
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    • to certain inner experiences of the human being himself which he has
    • something external to what goes on within man himself. Thus we can
    • experiences in this region, since a person must so transform himself
  • Title: Warmth Course: Lecture VII
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    • modern physics. Here is a man who has built up for himself entirely
  • Title: Warmth Course: Lecture VIII
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    • expresses himself about the conditions within which we live. We live
  • Title: Warmth Course: Lecture IX
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    • himself. According to his view, the only way to attain the goal is to
    • earth in the cooler regions, is obliged to tie himself in more closely
    • in which comes from man himself, which has to do with his own organic
  • Title: Warmth Course: Lecture X
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    • is that the instant we approach an effect manifest in man himself all
  • Title: Warmth Course: Lecture XIV
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    • Our understanding of man himself is really much broadened, you see, if
  • Title: Philosophy/Cosmology/Religion: Lecture I: The Three Steps of Anthroposophy
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    • of its own; and while man lives in such knowledge he knows himself
    • man feels himself independent not only of his physical and etheric
    • astral nature. Through such an experience man felt himself to be in a
    • use of his senses man must feel himself separated from the divine
    • cognition he puts himself once more in touch with this world. So
  • Title: Philosophy/Cosmology/Religion: Lecture II: Exercises of Thought, Feeling and Volition
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    • that a man, conscious of self, feels himself in these ideas as in a
    • where the processes of Nature can be copied without man himself
    • himself in accordance with them, or not. They themselves exercise no
  • Title: Philosophy/Cosmology/Religion: Lecture V: Experiences of the Soul in Sleep
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    • At first, in falling asleep, a man finds himself in an inwardly vague,
    • shows what kind of being man himself really is; how he is part of the
  • Title: Philosophy/Cosmology/Religion: Lecture VI: Transference from the Psycho-Spiritual to the Physical Sense-life in man's Development
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    • finds himself in the purely spiritual world for a certain time before
    • sees in connection with himself in his pre-earthly spiritual state, is
    • experiencing himself in this cosmos. But he does not experience only
    • himself in it. For this cosmic existence does not separate him from
    • spirit-cell of his future physical organism. He himself prepares for
    • incorporated in his physical body, though unknown to himself, carries
  • Title: Philosophy/Cosmology/Religion: Lecture VII: The Relationship of Christ with Humanity
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    • did not find himself in the same degree as to-day as an
    • of himself became more and more limited to what his physical
  • Title: Philosophy/Cosmology/Religion: Lecture VIII: The Event of Death and Its Relationship with the Christ
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    • and willing. Thus man loses what he terms as ‘himself’.
    • himself asleep even when he is awake.
  • Title: Philosophy/Cosmology/Religion: Lecture IX: The Destination of the Ego-Consciousness in Conjunction with the Christ-problem
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    • thoughts man perceives what he himself is enacting in his physical
    • and his ego in himself. Through the casting off of the physical
    • the world ether as well as his etheric organism as part of himself.
    • organism. In this state a man looks upon himself as a moral being as
    • in earthly life he looked upon himself as a physical being. He now has
  • Title: Philosophy/Cosmology/Religion: Lecture X: On Experiencing the Will-Part of the Soul
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    • physical organism he must also sever himself psycho-spiritually from
    • the earth. This he can only do by cutting himself loose at the same
    • within the region of planetary life. Man cannot himself bring about
    • spirit in which he himself and not the spiritual moon beings are
  • Title: Lecture: Rosicrucian Esotericism: Lecture I: Rosicrucian Esotericism
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    • who proclaimed Himself as “I AM the I AM.” He knew that
    • the “I AM the I AM,” had revealed Himself to Moses. What
    • Himself on Sinai would one day come down to the earth, live in a human
    • But he said to himself, “This Being exists in very truth and will
    • Himself in the burning thorn bush as Jehovah could suffer the shameful
    • Christ, the living Christ, who revealed Himself as the same Being who
    • first revealed Himself to Moses in the burning thorn bush and had then
    • could say of Himself, “I am the Light of the World.”
    • Himself as He did, for example, in the case of Paul. The Christ Being had
    • was able to draw nearer and nearer, and He Himself had participated
    • Christ? The Christ Himself had done this! To begin with He had worked
    • upon the body from outside and was subsequently able Himself to pass
    • Christ could reveal Himself supersensibly that He became the planetary
  • Title: Lecture: Rosicrucian Esotericism: Lecture II: Soul in the World around Us
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    • himself.”
    • spiritual world sees to it that nobody can become a law unto himself,
    • and then, after conscientious training, he can perceive the facts himself.
    • in himself, the product of all that surrounds him. What we have discovered
  • Title: Lecture: Rosicrucian Esotericism: Lecture III: The Nature and Being of Man
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    • around us. Today we will study the nature and being of man himself in
    • himself to do what is good, because it will become habit. There is
  • Title: Lecture: Rosicrucian Esotericism: Lecture IV: Man Between Death and Rebirth
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    • until a man has rid himself of all the desires that still link him with
    • this life, he should awaken in himself those ideas and conceptions
    • the elements around him builds for himself a kind of spirit organism.
    • Devachan, and there he creates for himself the spiritual archetype of
    • human being himself. It is not easy to describe this impulse so we will
    • elaborate the archetype that has been created by himself in Devachan
    • of life, man cannot yet direct his reincarnations himself; he needs
    • time for the reincarnation has come, man surrounds himself first of
  • Title: Lecture: Rosicrucian Esotericism: Lecture V: The Physical World as an Expression of Spiritual Forces and Beings
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    • death and a new birth. For anyone who concerns himself with the truths
    • relationships he himself has woven.
    • upon his spiritual countenence. He himself proclaims his name, indeed,
    • caused by someone to another human being in order to better himself,
    • evolution he has himself brought into the world. The human being himself
    • himself chooses his final incarnation. Before this point, full accordance
    • man could not himself make the etheric body an integral member of his
    • speech a long time before he is able to speak himself. He should therefore
  • Title: Lecture: Rosicrucian Esotericism: Lecture VI: The Configuration and Metamorphoses of Man's Physical Body
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    • and man himself as a physical germinating entity. The Saturn evolution
    • of man himself who is to inhabit it.
  • Title: Lecture: Rosicrucian Esotericism: Lecture VII: Evolutionary Stages of our Earth before the Lemurian Epoch
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    • allow himself to be directed and led by them. When he was looking for
    • help of the spirit, in acquiring for himself the noble, godlike form
  • Title: Lecture: Rosicrucian Esotericism: Lecture VIII: Stages in the Evolution of our Earth. Lemurian, Atlantean, Post-Atlantean Epochs.
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    • the first half of the Lemurian epoch, man himself did not live actually
    • man's astral body, but man himself had meantime progressed and the ego
    • to the influence of the luciferic beings and lent himself to evil, the
    • physical body was still pliable, he could more easily adjust himself
    • upon him, man allowed himself to be subject to two other influences:
    • Greek temple is the presence within it of the god himself. Whereas the
  • Title: Lecture: Rosicrucian Esotericism: Lecture IX: Man's Experience after Death
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    • Greco-Latin and our present epoch — man has connected himself
    • said, “So great, so mighty is He who has revealed Himself to me
    • Sun Spirit would reveal Himself directly in the earth itself, in the
    • the being who had been heralded by Zarathustra revealed himself to Moses
    • in man, who does not reveal Himself only in the elements, in the flaming
    • Himself to man through the elements. He now came nearer and nearer to
    • then said to himself, “Yes, it was predicted that the earth's
    • Paul. Paul spoke of himself as one who had been born prematurely, one
    • to times when the human being not only had a memory of what he himself
    • into the generations. He did not say “I” of himself but
    • say “I” of himself but he said “I” of everything
    • himself alone, to instill consciousness of self into man even between
    • than any being has ever done. Christ Himself releases the body of Kashyapa.
    • has been kindled by the Christ impulse. In uniting himself with the
    • Christ kindles in himself that universal love that envelops every being,
  • Title: Lecture: Rosicrucian Esotericism: Lecture X: On Karma, Reincarnation and Initiation
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    • man has developed the impulse of brotherliness in himself, the growth of
    • feelings and life of thought the pupil must give himself up to certain
  • Title: The Story of the Green Serpent and the Beautiful Lily: Lecture I
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    • he will convince himself anew that there is still an infinite fund of
    • himself took a great deal of trouble to become acquainted with the
    • himself understood as to such things. In the first part of “Faust,”
    • himself at a certain stage of his development which is accomplished
    • unite himself, that it is with which man should unite his will. Human
    • evolved himself into a free man, one who can allow himself to do, out
    • physical world from higher spheres, from spheres of which he himself
    • man had made himself worthy to receive it, it will be found in its
    • pricks himself with, — this human knowledge which when used in
    • place. Then the man may venture to permeate himself with wisdom —
    • shine to anyone who had not prepared himself to receive it.
    • understand himself when he meets with the light of the lamp which can
    • yield himself to the highest Spiritual light; but he is always drawn
    • who is weak, can do nothing of himself; but his shadow can form a
    • which man must entirely permeate himself. But it can not be of use to
    • necessity. If he does not set himself free, he will be killed.”
    • A man who has prepared himself, who has been purified in the
    • himself in a proper way with the Lily, he alone will escape death.
    • himself ripe enough to do so, and to this aim those forces must be
    • highest Wisdom. Goethe himself sought this wisdom everywhere. He only
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  • Title: The Story of the Green Serpent and the Beautiful Lily: Lecture II
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    • expressed himself in an absolutely Anthroposophical sense. In his
    • Goethe received an Initiation at the hands of a man who was himself
    • prepared to sacrifice himself. The Will of the Wisps are still in
    • complete blotting out of self, man unites himself with the Godhead.
    • through sin but might take into himself the higher Spirituality. The
    • has attained freedom within himself, is ripe for freedom. Jacob
    • Boehme too says that man must develop himself out of his lower
  • Title: Signs and Symbols: Lecture 1: The Birth of the Light
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    • looking within himself for redemption, for the third divine principle
    • man comes to experience in himself when he has achieved that stage.
    • in the world upon which he himself was dependent. In truth, however,
    • expression in the fact that in man himself people saw an image of the
    • own heart. Christ Himself must be born in man. It was for that reason
    • birth of the greatest Sun Hero, of Christ Himself. Thus these two
  • Title: Signs and Symbols: Lecture 2: The Christmas Festival as a Symbol of the Sun Victory
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    • into the hidden forces common to himself and nature? Here Goethe
    • himself the whole development of man and earth. There was a time — so
    • imagine an architect using the best forces in himself to build a
    • Himself in the Heavens.” This is what “Glory to God in the Highest”
    • “Buddhi.” When one has ceased to feel himself to be only the bearer of
    • himself, then he has created an image in himself of what as Sun Soul
    • certain within himself.
  • Title: Signs and Symbols: Lecture 3: Signs and Symbols of the Christmas Festival
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    • incarnations, the force of evolving man repeatedly renewing himself,
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • himself with spiritual science, the habits of attention for this or
    • you of things that everyone can experience for himself if he fulfils
  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • territory, in these elements; just as man himself has his in the whole
    • unconscious. When, however, he devotes himself more and more to those
    • the time comes that a man, after he has freed himself from his
    • himself or to his deeds than the past deeds themselves entitle. Let us
    • say to himself “I am the reincarnation of this or the other
    • through. He then pours himself into the whole substance of the
    • at any rate feels himself united with the Spirit of the whole planet,
    • men, and adjusts himself to them, so does the Planetary Spirit live in
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • for this purpose to begin to-day from the nature of man himself and to
    • inner life as a special world for himself alone, we can penetrate no
    • world appears before his senses. He surrenders himself, so to speak,
    • lives with the outer world; he loses himself in it. In our planet, for
    • instance, he loses himself in the various kingdoms of nature. But when
    • regards man we say that when he loses himself in the external world,
    • more the occultly developing student can bring himself to be passive
    • with regard to what only concerns himself, the nearer he is to the
    • cherish for our own sake, must, by him who would develop himself
    • free from all that concerns only himself. This is a truth which is
    • few footholds through which he can become free from himself, and
    • overcome what concerns himself alone. Let us consider for a single
    • with feeling and receptivity, he can educate himself in this way.
    • if a man constantly devotes himself to the thought: “I may have
    • educative force in the inner life of man, if he devotes himself to it
    • in meditation. If he first of all says to himself, “In the
    • how a man can raise his soul above himself.
    • our present time counts himself among the thoroughly intelligent,
    • the external world, but which penetrates him. If he devotes himself
    • him, in every man, lives some spiritual being higher than he himself,
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • possible for man to rise above himself, to subdue all his own special ego
    • himself to another condition of consciousness and that then a
    • himself through occult development to this condition actually
    • condition of consciousness, himself wishes to know something of the
    • the experience of seeming to go out of himself, and as it were, of no
    • feels as if a part of himself were within the other being; he feels as
    • were, pour himself into the being of other souls — live in their
    • expressed in the form. We can describe how a man may train himself to
    • vision. He must perform these; and not educate himself by means of his
    • first train itself as to how man himself becomes, in his outer form,
    • through which he can gradually train himself to observe the beings of
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • does not then look upon this being from within himself; he does not
    • merely immerse himself in it as at the second stage of clairvoyance,
    • but he knows himself to be one with this being, and he looks back upon
    • himself from within it. Just as formerly he looked upon a foreign
    • being as outside himself, so now at the higher stage of clairvoyance,
    • he looks out from within the foreign being, and sees himself as a
    • occultist receives when he lifts himself to the beings we call the
    • In speaking of man he is described as he reveals himself to occult
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • man, who can shut up within himself his thoughts and feelings, and
    • abnormal Spirit of Form who has cut himself off from the normal
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • already classified man himself, in the ranks of the beings who stand,
    • of the Third Hierarchy as bringing man himself forward, step by step,
    • ideas of what exists in man himself and especially in his physical
    • that for which he has prepared himself). He must then seek for
    • completely concentrates himself upon this system of planets, makes the
    • impression clear to himself and imprints it upon his memory in order
    • which are actually harmful, hindering to life. From man himself stream
    • physical and etheric bodies, find an analogy in man himself. The
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • organize himself up to these beings next above him; must, as it were,
    • Man would find himself forced back to his fifteenth year and he would
    • as possible. The modern man, as a rule, only feels himself drawn to
    • it in and devour it. This external observer then says to himself:
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • they belong; but the case of man who develops himself as an individual
    • various standpoints, must adapt himself to these, so must the
    • he himself knew. They did not assert that what they had to give was the
    • Buddha himself, have alluded, and who is the unitary spirit of the
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • his physical eyes, when he himself, the human being, had yielded to
    • not reveal himself here, above the crescent of the moon, but is to be
    • space. In olden times Saturn would have revealed himself definitely
    • and sacrificed himself, and has taken up his abode upon the moon in
  • Title: Lecture: The Ten Commandments
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    • within Himself on the seventh day. Thus shall your doing and your
    • individual Jew still felt with a part of himself a connection with the
    • to feel the ego within himself, to experience God's Name, “I am the I
    • within him. Man must say to himself, “Divine beings have worked upon
    • that man has within himself is to be found in all the rest of nature.
    • within himself, should have a direct relationship to Him. No longer
    • take various images into himself.
    • the ego, man will of himself become a source of radiating health, so
    • he should let it be as a warning to himself: “I shall acknowledge the
    • more like the God who revealed himself to Moses in the burning bush.
    • as ‘I’ created the world in six days and lived within Himself on the
    • him, and provide a proper setting for himself. For that reason it is
    • work in himself acquires possessions, that these possessions remain
  • Title: Lecture: The Sermon on the Mount
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    • as himself, within the physical realm, but he could also, in a
    • himself as a member of the lowest kingdom in the hierarchical order,
    • Formerly, man had been able to raise himself up to the spiritual
    • divine being would reveal himself. This was achieved by submerging
    • Christ Jesus Himself expressed, in the most penetrating thoughts, the
    • revealed Himself to His disciples.” To them He disclosed that man, in
    • become God-imbued who becomes permeated within himself with the God
    • and Christ impulse, and can unite himself as an ego with this impulse.
    • purifies himself in his sentient soul and seeks a higher development,
    • the ego within himself, he must allow his sentient soul to grow into
    • developed himself in his rational soul, he can perceive the person
    • receiving God into itself. If man can elevate himself to such a
    • degree, he can perceive within himself that drop of the divine, his
    • self completely into himself. In this respect he is still at the
    • Christ Himself, in the sentence that reads, “Christ's intimate
    • directly into himself. So it came to pass that the God-man Christ
    • the thunder and lightning upon Sinai, He manifested himself to man's
    • the age of Solomon. God revealed Himself through the symbols of the
    • lightning. They spoke of how the Ego-God revealed Himself to them when
    • then to be able to prepare himself.
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  • Title: Three Paths: Lecture I: The Path through the Gospels and The Path of Inner Experience
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    • enlightened himself through the same or similar sources. So is it also
    • organization, man is really ripe to develop an Ego out of himself only
    • has an opinion, a feeling, about himself which does not correspond to
    • fifth year, as to his soul-life, emancipates himself from his outer
    • It would have been impossible for man to develop himself otherwise
    • much less into himself, upon his own self; he would have turned more
    • toward the outside. The force of ideals, the power of living himself
    • feel. If he says to himself: “I could be other than I am; I have
    • the inner Ego and the outer organization, and, if he steeps himself in
    • himself: “I must seek through the whole world to see if somewhere
    • religions, that he went, for example, to Buddhism and steeped himself
    • Egyptian initiate said to himself: “Wherever we turn our gaze, we
    • himself as something which must come as a new impetus which was not
    • would say to himself one day: “Something lives in me which is in
    • suffuse himself with it, that in his Ego he can foster this which
    • Therefore it is impossible that Christ should show himself in a way
  • Title: Three Paths: Lecture II: The Path of Initiation
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    • himself on earth, something of those secrets of existence, for
    • system, and he will not think himself able to graft on to them, or
    • have learned to know Christianity through having taken into himself
    • evolution. Man would indeed have spiritualized himself, but in an
    • that man would have to estrange himself from the progressive divine
    • drew near to men, injected himself into the human earth-evolution, and
    • not incarnate himself as a human being in the physical world. He works
    • human being cannot unite himself with Osiris; he must first go through
    • himself says that he was a Trojan hero, mentioned in Homer, and that
    • he recognized himself as an enemy of the Greeks because he recognized
    • Osiris, who for him was the Christ, in order to unite himself with him
    • learn that the Christ will reveal himself ever more supersensibly, and
  • Title: Lecture: Waking of the Human Soul and the Forming of Destiny: Lecture I
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    • the nature of conscience, the child places himself just as into the
    • really dehumanizes himself.
    • he has then woven he himself begins to see. What a person is, comes to
    • what he himself is unless he is in a position to see truly into
    • himself as a spiritual being. Man does not acquire a unitary world
  • Title: Lecture: Waking of the Human Soul and the Forming of Destiny: Lecture II
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    • taking a glass of water to himself should believe that the water comes
    • thought at an earlier time; he himself begins to think. But beginning
    • things; that he simply draws them himself out of things. The opinion
    • world; it is out of this that I have descended. Man felt himself here
    • really become a human being, had really taken upon himself human
    • have been a Manichean. Augustine narrates this himself. But all that
    • decision that he could not of himself attain to truth, but must adjust
    • himself to what the Catholic church prescribed as truth: to submit
    • himself to the authority of the Catholic church. And this mood —
    • the Event of Golgotha. The Christ had, in a sense, bestowed Himself
    • be called memory of the Mystery of Golgotha. Christ had given Himself
  • Title: Lecture: Younger Generation: Lecture I
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    • will not pursue it further. Goethe himself and what he brought to
    • himself.
    • them. But thus a man shuts himself off in the most rigorous way from
  • Title: Lecture: Younger Generation: Lecture II
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    • something must be got out of the human being himself.
    • they are thought to be by modern scholars. Homer felt himself a kind
    • is human out of himself. This has been the challenge since the
    • inform himself about it accurately. A calculation is made and it is
    • experience which comes wholly from out of the human being himself. As
    • how can he awaken himself? Zealous spirits among growing humanity —
    • The awakening must be sought within the human being himself, in the
  • Title: Lecture: Younger Generation: Lecture III
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    • sleeping consciousness can he work upon himself. And in olden times
    • not impress the oriental at all; he despises it. But he himself has
    • at ease if he had to transfer himself into the thinking of the Vedas.
    • being. During the period when he has to build himself up, when he is
    • himself believe if he wants to give his faith a reasonable content.
  • Title: Lecture: Younger Generation: Lecture IV
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    • was not a personality to shut himself off from the general culture.
    • he said to himself: “If I am true to myself, I cannot have any
    • although not expressed in these words. Anyone who has steeped himself
    • often said to himself: Here is someone who says, I am an enthusiast
    • and eighties. He said to himself: People talk about all sorts of
    • found himself facing the “Nothingness” at the end of the
    • show what Nietzsche's view became. He said to himself: There
    • laughed at himself.)
    • himself in what came from these thoughts about evolution he
    • on. But time and again Nietzsche himself abandoned his own views.
    • himself as a destroyer of the old ideas. It was really very
    • man, man will not find himself.
  • Title: Lecture: Younger Generation: Lecture V
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    • within himself independently of external life the impetus to action.
    • what is dead avails himself of what is merely a machine within him,
  • Title: Lecture: Younger Generation: Lecture VI
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    • widest sense. Man himself, moving as a living being through the world
    • being himself. Yet in the sentence, “Man, know thyself!”
    • submits himself is that no inner satisfaction is gained from
  • Title: Lecture: Younger Generation: Lecture VII
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    • he devotes himself to knowledge is something that lights up in him or
    • no reason for me to know what he is only now reading for himself. He
    • doesn't know it himself, otherwise he wouldn't be so
    • than by man permeating himself with something not of this earth. Not
    • to be in harmony, that does not come only out of himself like the
  • Title: Lecture: Younger Generation: Lecture VIII
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    • thought-world out of himself.
    • from Nature. Kepler felt himself to be partly an Initiate, and for
    • create a movement where the infant would believe himself able to draw
    • nourishment out of himself and not from his mother's breast.
  • Title: Lecture: Younger Generation: Lecture IX
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    • regarded as something sacred. A man would have reproached himself
    • against man. Everything depends upon the human being to free himself
  • Title: Lecture: Younger Generation: Lecture X
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    • tremendous vivacity. Eduard von Hartmann told me this himself.
    • experienced. Whoever observes himself can recognize the seven-yearly
    • inwardly train himself to observe, these epochs from the thirtieth
    • external stimuli keeps himself going. Do you think that if things
    • young person said to himself: The old man with his snow-white hair
  • Title: Lecture: Younger Generation: Lecture XI
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    • himself. But because of this there can come about an individual,
    • predestined to become cleverer than he is himself. Now our task of
    • existence. Then it is really the child who educates himself through
    • through our own behavior the child can educate himself. We send the
    • that time he would certainly have lost himself! There is too little
  • Title: Lecture: Younger Generation: Lecture XII
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    • at the idea. Finally one of them pulled himself together and said:
  • Title: Lecture: Younger Generation: Lecture XIII
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    • in man because he had united himself with this life.
    • most potent factor in modern civilization. Man feels himself
    • difficulty could man protect himself from having his innermost life
    • zoology, history, out of every science — saw himself confronted
    • realms into our earthly realm. He does not force himself upon us.
    • pushes himself forward, demanding the highest authority. The
    • into a living content of this world. The Christ Himself came down to
  • Title: Lecture: Mission of Michael: Lecture I: The Power and Mission of Michael
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    • relating himself in the proper way to this trinity, this triune
  • Title: Lecture: Mission of Michael: Lecture II: The Michael revelation.
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    • into the twentieth century will have to say to himself: all that
    • regard to the head the human being himself had formerly a kind of
    • familiarize himself with a process of destruction. He must also
    • familiarize himself with the fact that the materialistically inclined
    • clairvoyant, through the inner strength of his soul, raised himself to
    • he said to himself: the knowledge that comes to the human being on
    • Death on Golgotha the Being Whom we call the Christ has united Himself
    • Himself with the evolution of mankind.
    • The time of preparation has passed. Michael himself, in the
    • into his head but into his whole being, that he permeates himself with
  • Title: Lecture: Mission of Michael: Lecture III. Michaelic Thinking.
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    • Nobody can interfere with another person's way of relating himself to
    • united Himself with the Earth evolution the situation has
    • the human being finds himself in a process of dying. We may thus point
    • see with your physical eyes. That which man unites with himself of
    • spiritual conception of himself and the world. Since the seventies of
    • particles of substance which he has drawn together into himself. Even
    • themselves about man himself, as long as they consider man to be
    • making himself understood to the human being. The greatest Messenger
    • the One Who was able to reveal Himself in the greatest earth event as
  • Title: Lecture: Mission of Michael: Lecture IV: The Culture of the Mysteries and the Michael Impulse.
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    • Greek dialectics. Anyone who wishes to familiarize himself with the
    • does not harmonize with them. And now gradually he adjusts himself to
    • familiarizing himself with such a thing does he become aware of the
    • for which he does not feel himself mature enough to become fully
    • appear illogical to him for the simple reason that he himself calls it
    • lies between the two. That man permeates himself with the Christ
  • Title: Lecture: Mission of Michael: Lecture V: The Michael Deed and the Michael Influence as Counter-pole of the Ahrimanic Influence
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    • himself with the Christ, then these Ahrimanic powers cannot penetrate
  • Title: Lecture: Mission of Michael: Lecture VI: The Ancient Yoga Culture and the New Yoga Will.
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    • feel the contrast between himself and nature. And if I am again to
    • himself and which he, at the same time, recognizes as a process of
    • three millennia ago, lived in a night culture. Yahve revealed himself
    • which stems from the head of man himself; this thought was only to
    • made possible through the fact that the Christ has united Himself with
    • true knowledge of man himself. “Blood is quite a special
    • soul-spiritual comprehension of the human being himself, in every
  • Title: Lecture: Signs of the Times: Michaels Battle and Its Reflection On Earth -- I
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    • himself which the parents experience; of course, they ascribe it to
    • himself does not lose us. It is impossible for us to be possessed by
  • Title: Lecture: Signs of the Times: Michaels Battle and Its Reflection On Earth -- II
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    • prepare himself to descend to the earth itself, to emulate, as it
    • were, the great procedure of the Christ Jesus Himself, to take his
    • seventies of the last century this spiritual being prepared himself
    • individual to illuminate for himself what lives in our immediate
    • that for himself.
  • Title: Psychoanalysis: Lecture I: Anthroposophy and Psychoanalysis I
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    • said to himself: the theory of trauma does not explain these
    • said to himself: “Oh well, one cannot say that Freud is
    • make for himself within his own immediate environment, for the
    • concepts, and he finds himself in a collision between what is
    • further and further. He says to himself: when such abnormal
    • himself: Men are tormented by spirits, and because they are
    • institution, it may turn out well. But Jung himself says:
    • discusses, and the way in which he often expresses himself. But
    • devoted himself to his work and achieved a great success,
    • himself an estate with autos and tennis courts, and everything
    • legs. He could not endure himself, ceased from laughter, was
    • difficulties, and Jung himself offers this example.
    • says to himself: It may be quite disastrous for a man to be
    • himself.” (Then he himself is the devil.)
    • attributing to himself the contents of the absolute
    • unconscious. So he makes himself into a god or a devil. Here
    • only after his death did Nietzsche devote himself to the study
    • inspiration of Nietzsche was colored by what he himself
  • Title: Psychoanalysis: Lecture II: Anthroposophy and Psychoanalysis II
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    • regions, in which man submerges himself with his soul. And if
    • Dessoir's subconscious mind. He himself, however, in a special
    • that Dessoir thus strangely reveals himself. I said at first:
    • It cannot be possible that he means himself. In this case he
    • must simply be identifying himself with certain clumsy
    • himself. But he really does exactly that. Well, in the
    • emancipate himself from his connection with the spiritual
    • world. Even if, in this materialistic age, he does free himself
  • Title: Psychoanalysis: Lecture III: Reflections in the Mirror of Consciousness, Superconsciousness and Subconsciousness
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    • means that the human being must submerge himself in the
    • which he sees himself. When we sleep our state of consciousness
    • someone to declare that because he sees himself in a
    • the seeker always finds himself. He finds that which exists and
    • the human being must learn to know himself in order that he may
    • finds only himself — then he is exposed to manifold
    • stomachache he is aware of it within himself. If we descend
    • world-tableau, he cannot escape from himself, is all entangled
    • in himself. From this you may see that it depends upon
    • this or that blow of fate and, thinking back says to himself:
    • energetic” — or must say to himself: “I was
    • brings down upon himself everything for which we cannot
    • wishes to detach himself from this being which he has
    • himself built up, that it is beginning to interest him.
    • himself, in a certain manner, his own Karma.
    • imprisonment within himself (which is what it may be called,)
    • burdened himself with this or that, something happens in
    • within himself, as if in a prison of his own being; the
    • takes it upon himself to have a standpoint. Anyone can count
  • Title: Psychoanalysis: Lecture IV: Hidden Soul Powers
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    • human being either deprives himself of his life forces, or adds
    • himself which are effects of the subconsciousness upon
    • himself so as to be able to say: if you feel this, and
    • for a time observes within himself this ebb and flow of
    • himself: Can you penetrate it through the power of your
    • himself, externalizing himself in quite dramatic images which
    • himself becomes an objective vision. In ordinary life of
    • further suppose that he has trained himself so that the color
    • before himself he will be able by its means to exert an
    • himself: Do not look with your inner sight at what seems to be
    • Thus he follows the way back to himself. What sent such forces
  • Title: Psychoanalysis: Lecture V: Connections Between Organic Processes and the Mental Life of Man
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    • forces within the human being himself which project from one
    • ensues are always within the human being himself, inside his
  • Title: The Ego: Lecture 1
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    • himself with anthroposophy as a thinking human being must put this
    • question again and again to himself: What aims does this spiritual
    • Hebrew people in an eminent degree. He who felt himself — really
    • consciously felt himself as a member of the ancient Hebrew people
    • — said to himself — especial attention has been drawn to
    • him of himself, that he was permeated by the same soul-nature as
    • he has brought himself so far, that he forces nothing of his own
    • etheric or life-body. Whereas a person should exert himself to come to
    • grasping himself in his ego, his “I.” And that is the
    • himself in this developed “I.” That is the deeper task of
    • has attained the Christ nature in himself. That is the meaning of a
  • Title: The Ego: Lecture 2
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    • Gospels are in all hands, now everybody occupies himself with them.
    • there of Pythagoras, who went to Chaldea, in order to perfect himself
    • could educate himself to our present modern perception and
    • said to himself: I am thankful to the God Who reveals Himself to me
    • their teacher, united himself with them, they took up there the great
  • Title: The Ego: Lecture 3
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    • have felt utter barrenness and desolation in himself, until the Ego
    • himself — alone is the same as eremos [Greek ernmos] That
    • expression was applied to Christ Jesus Himself. How must one have
  • Title: Bridge between the Ideal and the Real: Lecture I
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    • if one wishes to see what led St. Augustine to place himself in
    • how he experiences it there, he himself experiences
    • those ideas and feelings in his inner being. He knows himself
    • experiences in his inner sou1 as truth, he gives himself over
    • not a question to-day of proving whether St. Augustine himself
    • him, and to a certain extent can see in him what he himself
    • world-conception. He should explain himself in the same way as
    • features. He occupied himself a great deal with the founding of
    • but the Christ Himself he wished to banish out of his Church.
    • very important Aperçu, but Comte himself could not attain
  • Title: Bridge between the Ideal and the Real: Lecture II
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    • around him, but would immediately feel in himself the Beings of
    • give man the possibility of feeling himself an historical
    • to feel himself an Ego and Astral body, and to feel his etheric
    • physical and etheric bodies were himself. But this they are
    • in man the deception that the head which he carries is himself,
    • that his hands and his whole body is himself. Wrongfully the
    • himself. That is a delusion of consciousness, my dear friends;
    • by his physical body; in olden times no man felt himself bound
    • with his physical body. Man to-day gives himself over to a
    • concerning whom he gave himself to a life of deception, in that
    • gives himself over to a characteristic delusion of life, and
    • — if man could but fully see himself and not merely feel
    • himself but realise himself as a free personality not bound up
    • gradually turned from him because he himself became altogether
    • Bentham himself nor by his disciples but by those who stand on
  • Title: Lecture: Greek and Germanic Mythology: Lecture I - The Prometheus Saga
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    • Uranus and obtained the rulership for himself. For this he was in his
    • himself humanity's representative. He devised a plan to give men the
    • the gifts, but the latter allowed himself to be persuaded. All these
    • astral, and then built himself into the physical), it began with this
    • Through his higher bodies man wrests himself from his fetters again,
    • in Kama-Manas man frees himself again from the pure nature-basis.
    • first of all take upon himself the sum of all suffering. Prometheus
    • himself mature enough to free humanity little by little and to lift it
  • Title: Lecture: Greek and Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • temptation, but that Odysseus caused himself to be bound to his ship,
    • and thus saved himself; we are told how he then came to a place
    • wrecked. To save himself he had to pass through a whirlpool. Then he
    • Odyssey? Odysseus himself is its expression. Let us turn back for a
    • will only unite himself with this soul in the right way if he is
    • first come out of himself, broaden his view, by looking back on the
  • Title: Lecture: Greek and Germanic Mythology: Lecture III - The Sigfried Saga
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    • disposal of the higher, more spiritual Odin. He himself lived later as
    • The initiate can make himself unrecognisable to his own people. He can
  • Title: Lecture: Greek and Germanic Mythology: Lecture IV - The Trojan War
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    • himself directly with the kama of the moon, with Selene. Selene is
    • himself on the physical plane, seizes hold of the moon principle. You
    • the Mysteries. Socrates himself was a victim of such an attitude.
  • Title: Lecture: Lecture I: Occult Signs and Symbols
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    • himself in the pentagram, as it were; then he will find the currents
    • body. Certain passions he has so understood that he says to himself,
    • it is that the old man developed himself from the boy who stands next
    • consideration. Everyone who has occupied himself for some time with
    • was only then able to see himself when he saw other objects around
  • Title: Lecture: Lecture II: Occult Signs and Symbols
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    • becomes a force in him. In accordance with it, he forms himself.
    • himself. Let us make it clear to ourselves how man arrived at his
    • certain condition, man identified himself in a certain way with his
    • he then felt himself renewed. This transformation has been preserved
  • Title: Lecture: Lecture III: Occult Signs and Symbols
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    • here that a man first becomes a being who knew something of himself
    • and could distinguish himself from objects. For this to occur, it was
    • who knew something of himself and could distinguish himself from
    • himself from outside, but he also had to slip into this body,
    • perceive himself therein, and say “I” to it. Only because
    • a man finds himself completely in his body has he been able to
    • he identifies himself with his body. Only gradually, through
    • do this he would himself have to exist in the plant kingdom. Some
    • about preparing a good old age for himself. He can thus bring about
    • perfection. Observation of man himself will make this clear. Today he
  • Title: Lecture: Lecture IV: Occult Signs and Symbols
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    • by occultists of all times, is man himself. The human being has
    • then he will express himself. As men in the future will be able to
    • be able to develop himself. His planet then will consist of fiery
    • animal a group soul. The individual human being is, in himself, a
    • he will again have taken into himself, and his form will become
    • himself with our world knows that space in the physical world is not
    • himself with the spirit that permeates the world, symbolized by the
  • Title: Spiritual Hierarchies: Lecture 1
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    • observe for himself from what ideas the watch was made, he can follow
  • Title: Spiritual Hierarchies: Lecture 2
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    • ‘feel’ himself in the element of warmth. The element of
    • prayers, he at the same time receives that spirit into himself in
    • himself and forces them to follow him into this world, ever to be
    • night. When man is idle and lets himself go, he affects those
    • himself with a certain kind of elemental and he also does so when he
    • says to himself: ‘The nights are getting longer, the days
  • Title: Spiritual Hierarchies: Lecture 3
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    • also possible for man to say to himself: ‘A man can only become
    • imagine himself already a god before the time. The one road leads in
  • Title: Spiritual Hierarchies: Lecture 4
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    • activity of Saturn would have said to himself: ‘Saturn is
    • man himself, for man will also, some day, become a divine being.
    • stages of development, thus he transforms himself, and works at his
    • germ. There he had to content himself with receiving the first
    • gradually preparing himself to let his Ego act upon his astral and
  • Title: Spiritual Hierarchies: Lecture 5
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    • Himself, who, as is beautifully expressed in Christian Western
    • to forget, only in this case it wont do — he forgets himself,
  • Title: Spiritual Hierarchies: Lecture 6
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    • as the man is not himself aware of it. These Beings are the Angels.
    • himself know anything about his past incarnations, to ask his Angel
    • sought from man upwards. Man himself is chained to the earth. That
  • Title: Spiritual Hierarchies: Lecture 7
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    • not always himself the teacher; these are elementary truths which
    • develop himself float above that part of him which is in the physical
    • to say to himself: I see fog rising, I see a stream of water
    • because he has not yet developed. his Manas; he must himself first
  • Title: Spiritual Hierarchies: Lecture 9
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    • himself: ‘I live, but in the future I will not only work as I
  • Title: Spiritual Hierarchies: Lecture 10
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    • He — if I may express it so — reveals Himself through His
    • the priest himself, under the guise of the evil-doer, had to
    • was capable of in himself — he was withdrawn, in order to
    • into himself, because he voluntarily receives it, and no one can
    • Man will save Lucifer, when he takes the Christ force into himself in
    • from some of the Angels. He can say to himself, looking into the
  • Title: The East in the Light of the West: Lecture II
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    • The ordinary person living a normal life surrenders himself from morning
    • moments he does not surrender himself to what the outer world has to
    • place. When a man surrenders himself to such things, when he spends
    • fellow men takes upon himself. Such exercises are not invented, they
    • body exposes himself to the spiritual world around him. This world
    • within himself the right organs of perception, and a world of ruin
    • and destruction when he has within himself an inner being which is
    • and bring himself into a condition which resembles the moment of
    • himself and thus has met the Guardian of the Threshold, the world
    • times has had to do himself, in order to learn to know the divine
  • Title: The East in the Light of the West: Lecture III
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    • Sun, and at the time of the life of Jesus of Nazareth united Himself
    • when He should unite Himself with the earth. The wisdom of all egos
  • Title: The East in the Light of the West: Lecture IV
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    • of history altogether. He may find himself faced with the question:
    • entirely different spiritual being upon Indra, who is himself
    • a prophetic heralding of Christ. Indra himself passed to a higher
    • is Indra. But we can understand that as Indra manifests himself in
    • lightning and thunder, even so does Jehovah manifest himself therein,
  • Title: The East in the Light of the West: Lecture V
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    • dictation of his conscience; in his fancies he can devote himself to
    • this thought first arose in Zarathustra, he set himself the task of
  • Title: The East in the Light of the West: Lecture VI
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    • worlds. The Indian felt himself to originate from these realms and
    • himself the task of passing through his incarnations in such a way as
    • having made himself ripe through his various incarnations to be the
    • the Christ Himself.
    • consists in the fact that the Christ, Who has poured Himself as
    • initiate of the Rose Cross. He first prepares Himself by the
    • to work upon him, and in this way he purifies and ennobles himself.
    • man makes himself ready to be led as a Rosicrucian initiate
    • must allow himself to be borne to the light by the ‘Light
  • Title: The East in the Light of the West: Lecture VII
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    • soul-life, he must now prepare himself to be able to experience
    • himself in such a way that his etheric body is provided with such
    • But nobody can see for himself the existence of vibrations in the
    • case. At the present time a man may find himself in a position in
  • Title: The East in the Light of the West: Lecture VIII
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    • himself up to it, if he did not go out into the external life of the
    • When he did this he felt as if he were being lifted out of himself,
    • around himself an etheric, cosmic net, wove it out of the thoughts of
    • everything which they proclaimed was breathed out by Brahman himself.
    • this comparison between himself and Bharavadscha, and he will then
    • have put himself in the right relationship as far as his feelings are
    • initiation raised himself to a knowledge of these precepts and laws —
    • wished to raise himself up to realms of the highest knowledge. The
    • straight down into the astral body. The old Persian said to himself:
    • felt himself to be confronted by two powers. If he looked up to that
    • mystery of Ahura Mazdao; if he looked inwards he found himself by the
    • himself. He only becomes visible when illuminated from without.
    • had previously revealed Himself in time, poured out into space. What
  • Title: The East in the Light of the West: Lecture IX
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    • every place, who had even made himself impossible at the court of
    • different ages manifests Himself in the most various ways — the
    • manifest Himself to mankind in various ways. Such is the Spirit of
    • by manifesting Himself to them. He is seen by the Bodhisattvas and He
    • but a Being who did not Himself leave any teaching behind, but who
    • document exists written by Christ Himself, but that teachers surround
    • received from Him Himself, but that others have written about His
    • Who had formerly made Himself manifest to Moses upon Mount Sinai;
    • Manes was this council, himself in the centre and around him
    • through the three great pupils of Manes and by Manes himself. Even
    • as Buddha himself after his fashion understood them — and
  • Title: Wisdom of Man: I. The Position of Anthroposophy in Relation to Theosophy and Anthropology.
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    • himself: between nature and the spiritual world. What is above
    • at work upon man himself, something in him confronts us today in
    • being himself and understand these elements, we also understand the
    • sense that enables him to feel himself an inner entity.
    • human being distinguishes within himself between above and below. It
    • something within himself, as it were; by their means he feels
    • something within himself.
  • Title: Wisdom of Man: II. Supersensible Processes in the Activities of the Human Senses.
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    • the human being himself. We did not confuse and jumble them, as
    • distant future, he will himself have developed it within him. That
    • nothing by means of which he might develop out of himself a sense
    • this sense the human being can again contribute nothing by himself,
  • Title: Wisdom of Man: III. Higher Senses, Inner Force Currents and Creative Laws in the Human Organism.
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    • seized hold on the soul of man himself in its activities of
    • that he himself can perceive sensibly — with the eye, for
  • Title: Wisdom of Man: IV. Supersensible Currents in the Human and Animal Organizations.
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    • the son, nor the son from himself, but the son is descended from the
  • Title: Wisdom of the Soul: II. Action and Interaction of the Human Soul Forces.
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    • that was not himself. Conceptions rumbled there that derived entirely
    • proceeding from his environment and those working out of himself
    • within himself, to hold a tempo in the sequence of his soul events
    • repeatedly made an impression on him in the past; he shuts himself
    • human being can be bored, but he can cure himself of this by filling
    • himself with conceptions that will satisfy his soul life in the
  • Title: Wisdom of the Soul: III. At the Portals of the Senses.
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    • This vow, the initiate laid upon himself, wise law
    • us. He who cannot forget himself in the face of a conception will
  • Title: Wisdom of the Soul: IV. Consciousness and the Soul Life.
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    • future. When he yields himself to it, he quite naturally gathers
    • he is not strong enough to do so himself, by providing him with
    • surprised himself to find the results of his research so beautifully
  • Title: Wisdom of the Spirit: I. Franz Brentano and Aristotles Doctrine of the Spirit.
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    • first volume. Brentano prided himself on proceeding from a purely
    • occupied himself throughout a long scholarly life with Aristotle. It
  • Title: Wisdom of the Spirit: II. Truth and Error in the Light of the Spiritual World.
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    • the man of faith, not the scientist, can really feel himself
    • truth within himself.
    • objection that man creates super-sensible truth within himself; hence
    • man had encountered precisely that from which he must free himself,
  • Title: Wisdom of the Spirit: III. Imagination--Imagination; Inspiration--Self-fulfillment; Intuition--Conscience.
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    • error appears only in that realm to which man raises himself by
    • himself to us in the present time, a being of whom, in a certain
    • sense, he himself can by no means approve, with whom he cannot be
  • Title: Wisdom of the Spirit: IV. Laws of Nature, Evolution of Consciousness and Repeated Earth Lives.
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    • for man to pass through in a certain way what he himself is, in this
    • higher cognition as well. He must learn to know himself in an
    • does that mean, that a man must learn to know himself through
    • he meets in the imaginative world, he must see himself as an
    • before him as something objective, so he must meet himself in the
    • go beyond an initial experiment. Here he must keep himself in hand.
    • is far too little concerned with himself to enable him to clear away
    • does not progress, which by rights a man should answer himself, is
    • karma knows, naturally, that he brought all that on himself; karma
    • him in the world, man, as he learns to know himself in the
    • imaginative world, cannot possibly consider himself great and mighty.
    • capable of applying the requisite attention to himself will in this
    • himself. The path leads through bitter experiences, but finally one
    • compensation for what he himself ruins. That is because of the
    • into himself throughout a long cultural evolution what he must so
    • for all eternity have felt himself to be but a component of an angel,
  • Title: Lecture: The Christmas Festival: A Token of the Victory of the Sun
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    • wisdom, to be an expression of an experience of the Godhead Himself,
    • rhythmic course of the Sun. And in the being of man himself everything
    • East as Budhi. When a man no longer feels himself a single being, as
    • universal Soul, he has created within himself an image of the union of
  • Title: Lecture: The Birth of the Sun-Spirit as the Spirit of the Earth
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    • Christ Spirit revealed Himself to Moses. The secret of the human ‘ I ’
    • indeed reveal Himself — by becoming Flesh, by taking on a human body,
    • through inherited clairvoyant faculties, can feel himself penetrating
    • under Lucifer's influence, he alienated himself from the Powers by
    • Lucifer, Christ Himself becomes the Judge of the deeds of men during
  • Title: Lecture: Christmas at a Time of Grievous Destiny
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    • preparation, to unite the Christ Being with himself, to receive the
    • Christ Being into himself.
    • of the symbols in Solomon's Temple. But the Christ Himself had now
    • Christ was to dwell — he alone was destined to unite within himself
  • Title: Lecture: The Proclamations to the Magi and the Shepherds
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    • being of soul and spirit he himself had his place within this
    • Himself in the heavenly Heights and through Him there can be peace
    • before birth. A pupil of the Mysteries said to himself: Living here on
    • ourselves live between death and a new birth, and united Himself with
  • Title: Lecture: On The Three Magi
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    • epochs were cold-blooded; even man himself at that time, had no warm
    • before the Magi is the soul of Christ Himself. The Second Logos
    • Himself shines before the Magi and over the cave in Bethlehem.
  • Title: Lecture: The Revelation of the Cosmic Christ
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    • In the life of the ancient pagan religions, man felt himself inwardly
    • himself in intimate connection with the earth and with all the forces
    • Together with the earth he felt himself living in loneliness within
    • earth, had come down from the heavens and united himself with human
    • the Divine Christ Being had united Himself with the man Jesus of
    • Nazareth — united Himself not, in this case, with the blood, but with
    • came down to earth and united Himself with a human being in Jesus of
    • Being Who was Christ Jesus, Who does not address Himself to the blood
    • Cosmic Being — a Cosmic Being Who united Himself with the earth. The
  • Title: Lecture: The Birth of Christ Within Us
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    • language, and which the Child himself forgot directly earthly
    • which comes from Christ Himself and is therefore a birth of Christ
  • Title: Christ Impulse: Lecture 1: The Sphere of the Bodhisattvas
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    • developed the etheric body, the teacher had to address himself
    • teacher himself was, than anything spoken. Before they could
    • him, but which he was obliged to enter to make himself understood by
    • individuality, who, as far as he himself was concerned, had no longer
    • now became necessary for him to make himself acquainted with all the
    • another. What man will, in a certain sphere evolve out of himself
    • ripe to recognise of himself the great impetus given by Buddha. At a
    • for man to express himself in forms of pure thought; for logical
    • faculties, he could not himself make any use of them. That would have
    • longed, because a part of himself was there. This marvellous inner
    • which he cannot now take into himself.
    • Himself, as Being, had to descend to the earth. He who was to descend,
    • One had to appear who was to form that soul and who was Himself to be
    • worlds he cannot himself enter, and there he sees the Higher Beings at
    • Christ Himself will live. He will draw into man through his Thinking,
  • Title: Christ Impulse: Lecture 2: The Law of Karma with Respect to the Details of Life
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    • able to convince himself? Why does the Anthroposophical Society adopt
    • must at least make himself acquainted with what the learned. medical
    • When a person does not know what to make of himself, most people say
    • fortifies himself by taking in the elixir of life? No matter what he
    • himself from scientific tradition; another perhaps considers it
  • Title: Christ Impulse: Lecture 3: The Entrance of the Christ-Being into the Evolution of Humanity
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    • he would have continued for a longer time to feel himself, through his
    • simply to allow himself to be guided by the laws of the
    • divine-spiritual world Order, but to decide for himself, creating a
    • kind of law and order for himself. This fact is expressed in a very
    • Serpent.’ Through these, man himself became able to distinguish
    • being able to decide for himself. The Bible clearly shows that
    • Atlantean epoch, he made himself worse than he would otherwise have
    • things are it came in the age in which Christ Jesus Himself worked.
    • above all to what regards himself. His astral, etheric and physical
    • Man descended more deeply into matter, he thus made himself more free
    • sink more deeply into material existence, to soak himself more
    • torch, showing man what he had not become. He had to submit himself to
    • thinking as was thought by the Being Who offered Himself in sacrifice
    • by the Being Who offered Himself as sacrifice on Golgotha, — if I
    • Himself in sacrifice on Golgotha, then will my being come to a
    • from your ears behind physical sound; yet, when Christ Himself shall
    • himself; he immerses himself in the ego of others and in so doing
    • develops fellow-feeling; for only by feeling himself within the soul
    • receive the sympathy of others when he himself radiates fellow-feeling
    • Christ Jesus Himself. They hinted to those who had ears to hear that
    • Maximum number of matches per file exceeded.
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    • as the Christ, had to embody Himself in a physical body at the very
    • course man cannot of his own strength so work upon himself to-day that
    • realm of Spiritual beings through arousing in himself, — whether
    • and carried him outside himself, without his ego into the Spiritual
    • world. He yielded himself completely, either to the external
    • become such that when man was now outside himself he did not ascend to
    • himself through the Ego. ‘Even Buddha in his time did not
    • — was instinctively guided, when man was able to raise himself to
    • through himself alone; at this stage of his evolution be must appeal
    • our present time man must learn to rouse himself to the understanding
    • believe, just as firmly as did St. Paul himself! This is the immediate
  • Title: Christ Impulse: Lecture 5: Correspondences Between the Microcosm and the Macrocosm
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    • striven for was that man should come out of himself, and expand into
    • Father-Mother, of whom he himself is an image. Yes, man is an image of
    • raised himself into an upright position in space. The reason is that
    • forces, they will teach him how he may himself see the etheric nature
  • Title: Christ Impulse: Lecture 6: The Birth of Conscience
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    • the type of man who looks to himself, who finds the strongest support
    • in himself. So in Asia the ground was prepared for the coming of
    • did not so much feel himself to be a separate individual as an
    • was still taken impersonally. The Greek did not feel himself to be a
    • things into himself from without must disappear, and as he becomes
  • Title: Christ Impulse: Lecture 7: The Further Development of Conscience
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    • Drews himself replies: ‘The advance made by St. Paul on the
    • from the Spiritual worlds, he convinced himself of the reality of the
    • world, and that among other things, Christ Himself can also be found
    • a fact, but is made to prove it for himself, — so we to-day, not
    • her and which we must now contribute. Anyone who allows himself to be
    • himself transfused the external reality with illusion. It is man
    • himself, through his own act, who made the outer world an
  • Title: Life Between ... I: Investigations Into Life Between Death and Rebirth 1
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    • other words, in order to philosophize he went out of himself. Today
    • man looks inward, into himself, and only there, when he finds the
    • seeks to find the divine spark ever more in himself. We have seen
    • This is the reason why the more man seeks the divine within himself,
    • himself to this particular point. At this moment every soul who has
  • Title: Life Between ... II: Investigations Into Life Between Death and Rebirth 2
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    • into himself the after-effects of his life on earth. During the
    • has to establish himself in earthly existence. Now consider the life
  • Title: Life Between ... III: Mans Journey Through the Planetary Spheres
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    • of himself, is brought nearer to a knowledge of self. Of course, it
    • that makes him aware of himself. You will have to conclude that a
    • world outside did not make him aware of himself. The fact that there
    • is a world external to himself makes possible the unfolding of
    • are objects outside himself. In other words, he separates himself
    • something himself in order that his etheric body may be built up
    • principle in himself, who looks for the Christ principle in a
  • Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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    • the gate of death, where does he feel himself to be?” One can
    • he remained behind and severed himself from the stream of cosmic
  • Title: Life Between ... V: Life Between Death and Rebirth 1
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    • being locks himself up within his own prison. It is a fact that the
    • prepare himself for entering the Sun sphere while still on earth
    • himself into the cosmos, and thus a balance is established in the
    • himself with universal love, a general love for humanity. But what is
  • Title: Life Between ... VI: Life Between Death and Rebirth 2
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    • after death in the kamaloca period, a man finds himself in the
    • Indeed, he hardly ever lives himself out fully as a conscious being
    • himself. It may happen that out of prejudice, indolence or for some
    • would have become an anthroposophist himself at some time if his
  • Title: Life Between ... VII: The Working of Karma in Life After Death
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    • nevertheless not find himself completely alone, but will find other
    • truly himself. A person may have brought himself to hate spiritual
    • not concern himself with spiritual science. The one who remains
    • who remains behind concerns himself with thoughts of a spiritual
    • descended from the Sun and united Himself with the earth. We have to
    • We have yet another mystery. Man has gathered himself together,
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    • himself that all this is nonsense may, in the depths of his soul of
    • When a person begins to concern himself with spiritual science he
    • united himself with the earth, every individual who has united himself
    • spiritual world. The more a person has opened himself to receive a
    • spiritualized himself. This will give you a basis for a correct
  • Title: Life Between ... IX: Life After Death
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    • If the man I referred to had occupied himself with spiritual science
    • other. He does not know that he himself is the cause of what comes to
    • that he himself has created the appropriate conditions.
    • is capable has been extinguished, how he has lowered himself. Such a
    • when he has surrounded himself with a physical body either to receive
    • the spiritual world into himself, to participate in spiritual life,
    • world around him, or to dull himself. Such souls have dulled
    • maintain, however, that he wants to obliterate himself from the
  • Title: Life Between ... X: Anthroposophy as the Quickener of Feeling and of Life
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    • who has been left behind on earth occupies himself with knowledge of
    • make himself perceptible to your soul. You may have the feeling,
    • husband or a wife. The more the one feels the urge to connect himself
    • now the living can imagine himself in the presence of the dead, and
    • nevertheless be able to perceive the living one who occupies himself
    • Although the seer must have accustomed himself to a certain
  • Title: Life Between ... XI: The Mission of Earthly Life as a Transitional Stage for the Beyond
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    • dulled himself toward the spiritual world in one incarnation, he will
    • be even less able in a following life to prepare organs for himself.
    • Christ impulse and permeates himself with it, he can nevertheless
    • impulse into himself, who wished to know nothing of it, will not have
    • that the anthroposophist who remains behind on earth concerns himself
  • Title: Life Between ... XII: Life Between Death and Rebirth 1
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    • bring with him the forces which, once he has connected himself with
    • that a person who has failed to occupy himself with higher worlds,
    • has dulled himself to the super-sensible world in a previous
    • the soul who in our time willfully shuts himself off from
    • decide to do something himself in order to become a servant of human
  • Title: Life Between ... XIII: Life Between Death and Rebirth 2
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    • person has not available the means to rid himself of anxiety. From
    • demands upon himself that his powers, even in respect of the outer
    • human being passes through the gate of death he himself becomes an
    • himself was a teacher in the mystery school. Among his pupils at that
    • the man himself has first inscribed into these spheres.
    • image of the cosmos in himself, not merely that of the earth. It is a
  • Title: Life Between ... XIV: Further Facts About Life Between Death and Rebirth
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    • The man of whom we have spoken had not concerned himself in any way
    • has to rid himself of the longing for his physical body. During this
    • return again and again to the earth if he would develop himself
    • himself as if in a desert void of everything that is needed to
    • differently prepared if he does not again condemn himself to
    • experiences himself as blind and dead in relation to everything that
    • united everything within Himself.
  • Title: Life Between ... XV: Intercourse With the Dead
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    • He can enter these realms but he cannot annihilate himself because he
    • essentially for himself. Such a being encounters difficulties after
    • his own soul content. He is aware only of what lives within himself.
    • completely dependent on himself because as human beings on earth we
    • Here on earth man does not truly know himself. Science teaches us
    • is only the outer aspect. On earth man does not live in himself. He
    • himself. This is not meant trivially because it is truly a shattering
    • soul disposition he alienates himself increasingly from other people.
    • throne was also there. Then He united Himself with the earth.
    • united Himself with the earth, we have to gain an understanding on
  • Title: Life Between ... XVI: Life After Death
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    • after death?” Not even himself as he is after death because he
  • Title: Lecture I: Human and Cosmic Thought
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    • Man experiences within himself what we may call thought, and in
    • thought he can feel himself directly active, able to exercise his
    • But when someone has a thought, then it is he himself who makes the
    • Goethe himself speaks, you are not stuck with an isolated concept
  • Title: Lecture II: Human and Cosmic Thought
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    • with himself, fancying that now he can “think” indeed. He
    • quite sure that he will find the right answer himself. For no one
    • dignity of human nature! Everyone must think for himself. That is the
    • himself: My shoe-making is not enough for that; I dare not apply to
    • they all do? They say: When a person wants to work out for himself a
    • world for himself. These people proceed exactly as the hypothetical
    • for Himself, the “Son” for Himself, and the “Holy
    • Ghost” for Himself; and if one spoke of a “Collective
    • therefore, who intends to occupy himself seriously with the paths
    • this himself! — that in the individual sciences there is only so much
    • number.” And anyone who raises himself above this crude
    • Mathematist he might say to himself: “It cannot be a
    • outside himself — not to any ideas that he might grasp from his
    • to himself that he must presuppose something actively psychic in the
    • for what is active and willing in man, then he says to himself: “It
    • Then he comes to the point of saying to himself: It must therefore be
    • And he gradually becomes able to form for himself an idea of the
    • he formed no further ideas on the subject. He only said to himself
    • is a “Monad”. And he said to himself: “There must
    • himself the individual spiritual beings in concrete terms, as the
  • Title: Lecture III: Human and Cosmic Thought
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    • that he laid himself open to the influence of the mental
    • will not trouble himself to seek for a special connection behind the
    • Often a man is so one-sided that he lets himself be influenced by
    • look around, then God, Who fills the world, reveals Himself to me in
    • restricts himself only to what he can experience on or around or in
    • himself. That is Anthropomorphism. Such a person corresponds
    • If one goes out beyond man in himself, as one must go out to Sun and
  • Title: Lecture IV: Human and Cosmic Thought
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    • person himself. Hence the tragic fate of Nietzsche. One can go
    • one-sidedness in such a way that he would say to himself: “Now
  • Title: Lecture I: Human and Cosmic Thought
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    • Man experiences within himself what we may call thought, and in
    • thought he can feel himself directly active, able to exercise his
    • But when someone has a thought, then it is he himself who makes the
    • Goethe himself speaks, you are not stuck with an isolated concept
  • Title: Lecture II: Human and Cosmic Thought
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    • with himself, fancying that now he can “think” indeed. He
    • quite sure that he will find the right answer himself. For no one
    • dignity of human nature! Everyone must think for himself. That is the
    • himself: My shoe-making is not enough for that; I dare not apply to
    • they all do? They say: When a person wants to work out for himself a
    • world for himself. These people proceed exactly as the hypothetical
    • for Himself, the “Son” for Himself, and the “Holy
    • Ghost” for Himself; and if one spoke of a “Collective
    • therefore, who intends to occupy himself seriously with the paths
    • this himself! — that in the individual sciences there is only so much
    • number.” And anyone who raises himself above this crude
    • Mathematist he might say to himself: “It cannot be a
    • outside himself — not to any ideas that he might grasp from his
    • to himself that he must presuppose something actively psychic in the
    • for what is active and willing in man, then he says to himself: “It
    • Then he comes to the point of saying to himself: It must therefore be
    • And he gradually becomes able to form for himself an idea of the
    • he formed no further ideas on the subject. He only said to himself
    • is a “Monad”. And he said to himself: “There must
    • himself the individual spiritual beings in concrete terms, as the
  • Title: Lecture III: Human and Cosmic Thought
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    • that he laid himself open to the influence of the mental
    • will not trouble himself to seek for a special connection behind the
    • Often a man is so one-sided that he lets himself be influenced by
    • look around, then God, Who fills the world, reveals Himself to me in
    • restricts himself only to what he can experience on or around or in
    • himself. That is Anthropomorphism. Such a person corresponds
    • If one goes out beyond man in himself, as one must go out to Sun and
  • Title: Lecture IV: Human and Cosmic Thought
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    • person himself. Hence the tragic fate of Nietzsche. One can go
    • one-sidedness in such a way that he would say to himself: “Now
  • Title: Lecture: The Origin of Suffering
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    • life around him, when he examines himself and tries to investigate
    • raises himself from a mere sense-perception to the observation of a
    • will see for himself that significant things emerge from it.
  • Title: Lecture: The Origin of Evil
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    • how man can bring himself to such a stage of evolution. Definite
    • passed. When man has so spiritualised himself that he no longer needs
  • Title: Lecture: What Do We Understand by Illness and Death
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    • himself. Then the thread of life is broken, and this must be
    • sound nourishment and light that he takes up into himself, a man
    • cures, for example, for which the doctor administers to himself some
    • his own life-process, thereby making himself the bearer of
  • Title: Manifestations/Karma: Lecture: The Nature and Significance of Karma in the Personal and Individual, and in Humanity, the Earth and the Universe
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    • himself an idea of what karma is. It is a very abstract idea of karma
    • it was not actually designed by the person himself. If this connection
    • place, then that to which the youth had accustomed himself in his
    • bound? The child himself must feel the necessity to do this or that.
    • himself be taught before, and looks back in, say, his fortieth year on
    • to him, or wrongs which he himself did in his twelfth year? He will do
    • consciousness, and he has himself, in a certain way brought about the
    • also proceeds from the man himself; not from his personal
    • says of himself, ‘Yes, it is I who have robbed the golden vessels
    • must elapse before it is read! God himself had to wait six thousand
  • Title: Manifestations/Karma: Lecture: Karma and the Animal Kingdom
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    • man has transformed and incorporated within himself the same forces
    • builds his home, but man has turned the forces inwards upon himself,
    • could only do this in the same degree to which man refined himself.
    • refine himself, and rise a stage higher. At each step certain beings
    • freeing himself from the beings which live around him in the lower
    • abyss so that he could rise higher himself. He could not give them an
  • Title: Manifestations/Karma: Lecture: Karma in Relation to Disease and Health
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    • invalid himself. For it cannot be denied that the patients themselves
    • arouse the most forcible feelings against himself in the life after
  • Title: Manifestations/Karma: Lecture: The Curability and Incurability of Diseases in Relation to Karma
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    • help with human needs. For the rest, he confined himself to watching
    • goes into existence again with these intentions. Further, he himself
    • his body and has identified himself more with it, for if the influence
    • Now, if man had taken only this principle into himself he would have
    • again received the means by which to rid himself of the luciferic
    • insinuate himself and make the external world into illusion because we
    • once the luciferic forces were there, man enmeshed himself more in the
    • to himself and others, then healing comes about and he recovers.
    • himself. In other words, we must do everything possible for him to be
  • Title: Manifestations/Karma: Lecture: Natural and Accidental Illness in Relationship to Karma
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    • doctors influenced by this school. Skoda himself made the following
    • himself. Because in such cases the barrier of consciousness is
    • concerning himself with the external world but occupied himself a
    • great deal with himself, though not in the ordinary egotistical sense.
    • facts of the external world, but confined himself to the inner soul
    • also apply to the psychologist himself, and we should be forced to say
    • Cretan himself, if he had learnt the reason why this is so, he would
  • Title: Manifestations/Karma: Lecture: The Relationships Between Karma and Accidents
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    • case man has drawn to himself something external. Before reincarnation
    • himself, which in the period between death and re-birth work down to
    • himself to a host of bacilli. But let us suppose that this dim
    • place himself where he may be struck by lightning; with his ordinary
  • Title: Manifestations/Karma: Lecture: Forces of Nature, Volcanic Eruptions, Earthquakes and Epidemics in Relation to Karma
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    • external world depends upon what he is himself. Just as we cannot see
    • insinuated himself into this inaccurate picture, and under his
    • himself against such delusions. The means which external science
    • in the domain into which we are able to follow him in man himself,
    • himself.
    • imperfection within himself, and we may surmise that man is driven
  • Title: Manifestations/Karma: Lecture: Karma of the Higher Beings
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    • depend upon the man himself if he morbidly misunderstands a thing, for
    • himself, and which react upon him in a crassly absurd manner, we can
    • is a universal law, and each experiences it for himself; but we must
    • individual again sees himself caught up into the general karma of
    • himself. It is nevertheless a reappearance of what went before.
    • to which the person in question will himself have to produce a
  • Title: Manifestations/Karma: Lecture: Karmic Effects Of Our Experiences As Men and Women. Death and Birth In Relationship to Karma
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    • compensating effects of karmic causes which he himself has
  • Title: Manifestations/Karma: Lecture: Free Will and Karma in the Future of Human Evolution
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    • incarnations, entered the luciferic element. Lucifer has woven himself
    • free himself again. Because love is the fundamental essence of the
    • what is in man himself, good or bad. We can rejoice in nature, not
    • time the mighty healer for all the damage man can cause himself.
  • Title: Manifestations/Karma: Lecture: Individual and Human Karma. Karma of the Higher Beings.
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    • For let no man deceive himself. To think of such a goal in the right
    • himself more and more with the gifts of the spiritual world, and at
    • would have possessed within himself everything which was given from
    • own karma upon himself. This is a necessary consequence of his
    • karma into himself, because only thus could he attain to real freedom
    • which can develop only when man himself gives the highest purpose to
    • himself to the heels of Lucifer. That which came about in the course
    • fills himself with the contents of the spiritual world, and becomes in
    • becomes free, but man who permeates himself with what he can know and
    • light will himself develop the psychic counterpart of light —
  • Title: Lecture: Secrets/Threshold: Lecture I
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    • Ahriman while he is insinuating himself among the various persons:
    • although he shows himself in borrowed clothes
    • himself the enchanted weaving of his inner being, on the Other
    • place themselves before the world as Strader places himself between
  • Title: Lecture: Secrets/Threshold: Lecture II
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    • impulses of Ahriman within himself; for this reason they pulsate in
    • about to pass into the stream wherein man himself will journey
    • asceticism a person exposes himself to this kind of seduction because
    • copying of the sense world; he can raise himself above this in
    • is playing its part, in which a person loves because he himself has
    • himself further and further towards perfection.
    • physical sense world for himself with a trace of egoism, it occurs
    • form for himself in freewheeling activity — with a generous
    • the human being develops in himself first and foremost an
    • self-improvement. He has to fix his eye on himself when he nurtures
    • of this kind, one who does not conduct himself according to the laws
    • himself out of the spiritual world are a special booty for Ahriman to
  • Title: Lecture: Secrets/Threshold: Lecture III
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    • to free itself from physical constraints, he may imagine himself to
    • with the power to feel himself an ego, an I. It is different in the
    • elemental world. There the human being himself must achieve to some
    • exert his will, if he himself does not do the “willing.”
    • feels himself to be the master of his thoughts, which seem rather
    • delves into it with his inner life, transforming himself according to
    • it on himself to say that clairvoyance should be acquired without
    • Whatever a person develops as the ability to transform himself is
    • backbone, the human being is tied up in himself, fettered within
    • himself through his strongly developed lotus flowers and backbone.
    • himself by means of his own elemental or etheric capacities. These
  • Title: Lecture: Secrets/Threshold: Lecture IV
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    • also, quite correctly, by Ahriman himself, can say, “Oh yes, you
    • who has allowed himself to be influenced by Novalis, among others,
    • the physical world, he would even agree to let himself be convinced
    • himself has good reason to draw attention to the mischief that can be
    • himself, “Look at that: in your previous incarnation you had
    • himself firmly upright in his soul to withstand thoughts that are
  • Title: Lecture: Secrets/Threshold: Lecture V
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    • said to himself, “How desolate, how unsatisfying for the human
    • that something had taken place in Capesius. Capesius himself was
    • continually repeating the tale to himself — as if in
    • thoughts that a person carries around within himself and ponders when
    • think and to try to explain things to himself in complete solitude.
    • when he shuts himself up in his own room and tries as best he can, in
    • everything in the world to himself without having this impulse coming
    • person forms in himself the allurements of luciferic temptation. Now,
    • because a person separates himself with this kind of thinking from
    • himself separated from the rest of the cosmic order — wants to
    • matter, he must take it on himself not to submit to the rigid
    • Capesius himself perceived how inwardly strengthened and fortified
  • Title: Lecture: Secrets/Threshold: Lecture VII
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    • see? He sees himself sitting there!
    • gradually frees himself from his subjective state and enters the
    • loaded a burden of cosmic debt upon himself and has created a being
    • the capacity to transform himself, because everything in those worlds
    • him closer to his other self, Johannes confronts himself in his
  • Title: Lecture: Secrets/Threshold: Lecture VIII
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    • disappear from our circles. We must acquire, each one for himself,
    • that threshold and know how to conduct himself rightly in the
    • nature than those of the Guardian of the Threshold. He arrays himself
    • also disgust and loathing. He clothes himself in our weaknesses, in
    • look at what we are, at what the Guardian has wrapped himself in.
    • great benefactor of mankind in not allowing himself to be seen, for
    • maintain himself, stay aware of himself, realize himself, he must
    • that for himself is perhaps much less egoistic than those who indulge
    • person comes into those worlds and finds himself in a region of
    • with courage, while admitting to himself, “Yes, I have indeed
    • turn its destructive, power at some time on himself; unless, too, we
  • Title: Lecture 1: On the Meaning of Life
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    • charge of children has to occupy himself with these things. Such a
    • found that till now he had no occasion to occupy himself with this
    • The author of the pamphlet thought himself of course quite specially
  • Title: Lecture 2: On the Meaning of Life
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    • for us. Let us suppose that a man would simply surrender himself to
    • thus simply surrenders himself to this visionary world. In the first
    • himself; he must rise to these ideas. When the clairvoyant has
    • without him there could be no creation. Knowing himself to be a part
    • deeds — and man himself is taking part in them. That is what I
    • man himself. This I tried to express in the words which the soul
    • in the soul of each one for himself. Consider this also as a
  • Title: Inner Impulses: Lecture I
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    • political and legal sense, even though he may not admit it to himself.
    • man himself to draw near to the spiritual world and its forces in all
  • Title: Inner Impulses: Lecture II
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    • This is how Boehme speaks of the uprising of imaginations in himself.
    • fortified himself against the attacks of Lucifer and Ahriman through
    • no more than a vision of himself and is completely soul. That is the
    • presence of the imaginative life in himself, but he also feels the
    • to quote here a passage that will serve to show how he feels himself
    • The picture he gives us as he surveys himself is marvelous.
    • marked out for himself; that is, have nothing to do with this whole
    • Strauss. He tells himself that the Gospels relate this or that
    • individuals around Him as well as by Himself. Then we have in
  • Title: Inner Impulses: Lecture III
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    • he himself does and sets going, has but feeble reflections of what is
    • presence, he always showed himself to those persons connected with the
    • feel in himself the inclination and desire to apply them on earth in
    • be taken with the other soul; that is, the initiated could himself
    • himself a definite task within this culture. The old, original
    • examines the matter with occult means. This being set himself a quite
    • far that he no longer trusts himself to look into his own inner self
    • people would pass one another by, each brooding inwardly over himself
  • Title: Inner Impulses: Lecture IV
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    • mysteries, to try to lift himself above gravitation through purely
    • lest he put himself straight into the service of certain evil powers.
  • Title: Inner Impulses: Lecture V
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    • himself, as it were, Ahriman, working in the Roman Empire, set out to
    • have become earth-bound; the initiate himself would have been
    • united himself with the earth forces and with everything that causes
    • death on the earth. Thereby, he would himself have lost his soul. He
    • saved himself from this fate by bringing it about that, as a result of
    • Kublai Khan, who was himself under the influence of the initiation I
    • to pass in Christ Himself. Impulses for life are sought in the
  • Title: Inner Impulses: Lecture VI
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    • willing to concede power over gold to none but himself. He wished to
    • idiosyncrasy. He sought to keep gold and silver for himself and gave a
    • passionate desire to make himself master of all the then available
    • might confiscate their gold and posses their treasure himself. Now, I
    • longer knew anything of himself, but when he felt, he let the Christ
    • the gaze of his soul, and he sees himself as though imprisoned by what
    • tries to gain power over him. He sees himself in the hands of the
    • — that he begins to regard the world and to feel himself in it,
    • and the most wonderful traditions to aid him in familiarizing himself
    • himself. As one of the most enthusiastic followers of Emerson, he has
    • himself with him. Now, Grimm finds his way into this American-Emerson
    • Goethe that he could not express himself. Goethe, truly understood,
    • in such things, was far from doing so himself. He was, in reality, on
  • Title: Inner Impulses: Lecture VII
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    • history can see for himself.
    • Faith, as he called himself, that is, of the Catholic faith emanating
    • to himself but to the task of familiarizing Western mankind — and
  • Title: Cosmic New Year: Lecture I: The Three Streams in the Life of Civilization. The Mysteries of Light, of Man, and of the Earth.
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    • man persuades himself that he is courageous enough to face any kind of
    • himself through that unconscious fear — that that which is told
    • philosophy, how he had raised himself to pure thought, attempting to
    • writings of Dr. Steiner himself may not be read because the Pope has
    • makes himself the bearer of this rumour, and then his fine logic when
  • Title: Cosmic New Year: Lecture II: The Michael Path to Christ: A Christmas Lecture
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    • follows: Michael has gained for himself the power, when men come to
    • an earthly incarnation of Ahriman himself. This time is approaching.
  • Title: Cosmic New Year: Lecture III: The Mystery of the Human Will
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    • Atlantean epoch man gave himself up to a form of black magic. The
    • Cosmos. He will learn to look upon the Cosmos as a part of himself.
    • spiritual activity he felt himself an opponent of Socrates, and he was
    • continue to live an abstract life, steeping himself in abstractions,
  • Title: Cosmic New Year: Lecture IV: The Breaking-in of Spiritual Revelations Since the Last Third of the Nineteenth Century. Thoughts on New Years Eve.
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    • To judge by what he himself has printed, such a representative of the
    • know that he himself would be quite unable to speak of religion at
    • to throw himself into something new, etc.” This paves the way for
  • Title: Cosmic New Year: Lecture V: The Dogma of Revelation and the Dogma of Experience. The Spiritual Mark of the Present Time. A New Year Contemplation.
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    • within himself, less open to Nature but on that account more with his
    • what has happened, must say to himself: “There would not be
    • himself. But to find our own Self requires confidence in our own
    • that way about Nature or about mankind himself. Men deliver themselves
    • man himself ought to possess takes something on one side, the
    • himself would be dovetailed into this Luciferic-Ahrimanic civilization
    • each one can shape for himself — that through the souls and
  • Title: Lecture: Knowledge and Initiation
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    • higher knowledge must train himself. It is that faculty which we know
    • himself. In that sense and to develop to its real completion, the
  • Title: Lecture: Cognition of the Christ Through Anthroposophy
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    • to himself: Something has happened to me, which causes me anxiety. I
    • becomes clairvoyant, man has to say to himself: I have become too
    • ego-conscious, that he was pouring himself out into the universe and
    • becoming less in possession of himself. His ego-consciousness was
    • world. Ancient man experienced in himself something that was living;
    • himself or mankind from the universal death of the soul-life. But when
  • Title: Lecture: Michaelmas-Soul: Lecture I
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    • who dwells in the visible world, yet is himself invisible: it beholds
    • say to himself — though in dim consciousness: all this the Gods
    • nature into himself — takes it in through nourishment, through
    • he finds in nature. That he takes into himself; and by being received
    • perceives when he looks into himself: he sees it arising in him as
    • taking outer nature into himself through nourishment, breathing, and
    • perception, man creates within himself a sphere of action for the
    • behold the later time: man comes to earth, he takes into himself outer
    • intellect a man can isolate himself from the world, for everyone has
    • it is not Michael himself who wages the battle, but human devotion and
    • within himself: he can now feel in his Gemüt the Conqueror
  • Title: Lecture: Michaelmas-Soul: Lecture II
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    • himself to Gemütlessness — the process
    • creep about, frightening plants and minerals in order to gorge himself
    • saturating himself, as it were, with elemental beings in human nature,
    • from experiencing the potency of the spirit within himself.
    • passive prayer, but only through man's making himself the instrument
    • this confidence. If a man will saturate himself more and more with
    • permeated himself with the powerful strength of Michael will he be
    • but it can be enkindled only by each within himself. What everyone
  • Title: Lecture: Michaelmas-Soul: Lecture III
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    • conditions: he must learn to feel himself not only as an earth citizen
    • equipped with all such sky-wisdom, feels himself a hermit on what he
    • occupy himself with dreams as such but with so-called mediumistic
    • him, so he set about making himself into a sort of medium. He dreamt
    • about all sorts of things that concerned himself, and once they went
    • of mind to have been such as to make him label himself a muttonhead.
    • perceive the course of the seasons within himself by means of his
    • way the human being experienced himself as a higher being,
    • man feels himself to be active in such a way that into his activity
    • simply knew himself to be knowledgeable. Just as today a child gets
    • exert himself particularly!
    • deeply. But when a man steps out of himself in this way and confronts
    • himself in the etheric body and possibly in the astral as well, and
  • Title: Lecture: Michaelmas-Soul: Lecture IV
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    • himself to cosmic reaches.
    • during the spring and summertime, he prepares himself to live in
    • But man must not die: he must not let himself be overpowered. He
    • being evolves: he transforms himself in the course of the seasons by
    • resurrection can be achieved which man celebrates within himself.
  • Title: Mystery Centres: Lecture I
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    • he no longer feels himself to be outside the cosmic secret, but
    • man attains to the reality of thinking within himself he attains to
    • the Divine within himself.
    • thinking which experiences itself within him he extends himself
    • continually into his own being. Man himself becomes the object.
    • further, but to give himself up to his memories. If he does this, and
    • described leads a man to himself, he grasps himself; and he has a
    • he finds himself as a free personality. This is not the case with the
    • it up seriously and immerses himself entirely in his memory, he will
    • finally acquire the feeling of becoming free from himself, of getting
    • away from himself. Therefore those memories which enable one to
    • stand further away. Man is further away from himself when he sleeps
    • himself — but which we can develop out of memory in the way
    • he has united himself is borne by spiritual Beings, and in these
    • as the cosmos. He feels himself one with the whole world, with the
    • bound to the earth, but he feels himself dependent on the wide spaces
    • Thus man feels himself united with the environment in
    • permeated by soul, man can acquire for himself a feeling (for, to
  • Title: Mystery Centres: Lecture II
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    • man carries in himself. This form, compared with the robust physical
    • conditioned by that which he can reproduce in, himself.
    • through the gate of death, that in so far as he himself is evil he is
    • only able to see those beings like unto himself, because he can only
    • reproduce in himself that which forms the physiognomy of evil men.
    • in physiognomy to himself; thus he who carries evil through the gate
    • himself about earthly incarnations but wish to live solely as a being
    • carries in himself many of these inherited impulses he has a bodily
    • impermeable, so that everything which he developed in himself might
    • Athenian boy was stimulated to be eloquent, to express himself in
    • himself, by means of all kinds of massage with oil; indeed with
    • everything in himself independently of external nature. He was thus
    • he finds himself entirely in an Ahrimanic environment, indeed, he
    • even has an Ahrimanic appearance. He himself has an Ahrimanic
    • exercises one can so develop his imagination that he can himself
    • himself to the feeling that his thinking is like a breathing in
    • within them that with which the physicist does not concern himself we
  • Title: Mystery Centres: Lecture III
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    • himself, and one will be able to read much in his countenance, for
    • spiritual knowledge, could really transpose himself into these
    • himself if he goes back actively over his youth. I told you how he
    • learned something (or perhaps not!). He immerses himself in what he
    • which he himself had first given to nature. He can perceive on the
  • Title: Mystery Centres: Lecture IV: The Ephesian Mysteries of Artemis
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    • to himself a totally separate existence, if he ascribes to himself,
    • took place when Man himself was still a primitive being, not a
    • went through after it had been born out of the cosmos Man himself
    • himself lives, feels and projects himself in experience into the
    • indirectly, by the metals. Ovid was certainly not himself capable of
    • important thing. Certainly in very few cases will the man himself
  • Title: Mystery Centres: Lecture V
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    • to cast off these things from himself, just as today he has to get
    • from himself something else. What man now separated off appeared as
    • second time separated off from himself more complicated forms, only
    • Through having separated these things from himself the physical is
    • himself, viz., that which he today forms in his surroundings as the
    • himself and inasmuch as there arose around him the present-day
    • the cosmos, and prepared for himself his own earthly environment by
  • Title: Mystery Centres: Lecture VI
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    • the John Gospel must ask himself: What is really indicated when the
    • I also said that when man unites himself with the metals
    • this stage of evolution he does not feel himself as a tiny man
    • enclosed in a skin; he feels himself as embracing the whole
    • feels as taking place within himself. But how does he feel this
    • man out of the weaving universe, when he himself was still one with
    • to feel himself as a covering or veil of the tiny reflection of this
    • as something living within himself man could in a certain sense
    • then experienced the universe as if in himself. The Word was at the
    • himself. The Word was first of all sound. The Word was something
  • Title: Mystery Centres: Lecture VII: The Mysteries of Hibernia
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    • Then came a time when each pupil was taken by himself
    • and made to test the statue, to experience for himself the Elasticity
    • indentations he had made remained. Then he was left alone by himself
    • whole manner in which he was to relate himself to them. All this
    • scale of sensations, must struggle in himself through these
    • he could not overcome in himself doubt as regards knowledge, and he
    • give himself, so to speak, up to it. He was prepared for this because
    • wished to devote himself.
    • himself — at least it appeared that each one felt something
    • that he felt himself as if consumed by inner fire, as if inwardly
  • Title: Mystery Centres: Lecture VIII
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    • himself up to the impression from the male statue, was a kind of
    • in fact he himself, had been taken up by the Cosmos. He felt as if
    • himself: “The Cosmos receives me.”
    • Cosmos, so that he said to himself somewhat as follows: “The
    • feel himself as a unity, but in very fact he felt his ego multiplied
    • that he said to himself: “My inner being has brought the Summer
    • not feel himself as he did before, dismembered into his senses as a
    • multiplicity; he felt himself now truly drawn together as into a
    • unity. He felt himself as drawn together into his heart.
    • And following on, the pupil said to himself “In
    • when he felt himself to a certain extent in empty space, in that
    • he had gone through numbness, when he felt himself sucked up by the
    • himself in Cosmic spaces:
    • unites himself at last with this Blue of the far distances, but then
    • now that it is man alone who can hold himself upright in these far
    • concerning himself; he has become closely related to external nature
    • and to himself. Then he was well prepared to go, as it were, through
    • impulses and etheric forces in order to surround himself with an
    • physical body. Then he had to make quite clear to himself the inner
    • clear to himself the condition when he was poured out into the
    • Maximum number of matches per file exceeded.
  • Title: Mystery Centres: Lecture IX
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    • been led further to sink himself deeply into that which he had gone
    • himself into what had happened through the numbness, through his
    • himself a personality only within his senses, when he so to speak
    • himself with strong inner energy, and out of these conditions to
    • before himself the condition of inner numbness, so that he felt, as
    • something coagulated. And the pupil felt himself within it; he felt
    • himself organized in this half-soft mass, and he felt the
    • himself to the in-streaming, refreshingly in-streaming sunlight to
    • astral light, he would not now pre-eminently feel himself, but he
    • pupil had been led to it, to feel himself only in his senses, when he
    • was as if he did not feel himself as flesh and blood, as bones and
    • there were moments when man, himself a heat-organism, approached
    • felt in himself something like a springing-up of flames; he was now
    • which a man feels in himself, but which is kindled by contact with
    • present in himself, then something else arose in him. He did not only
    • speaks to Word. Word learns to understand Word. Man feels himself as
    • Initiation in Hibernia, he knew himself to be in the Vulcan
    • being learned thus to know the Microcosm, that is, to know himself,
    • the inner meaning of these writings. He himself understands nothing
    • himself spiritual activity, and has thus become in the right way a
  • Title: Mystery Centres: Lecture X: The Chthonic and the Eleusinian Mysteries
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    • carries iron in himself, that he carries sodium magnesium, and other
    • a consistency that man can directly permeate himself with them; they
    • to detach himself from what he saw and say: “I see.” He
    • it possible for man to be independent in himself, which places him as
    • himself, a force which Saturn has in lead, that same force is
  • Title: Mystery Centres: Lecture XI: The Secret of Plants, of Metals, and of Men
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    • Europe, yet he himself stood firmly based on the Greek Mysteries, and
    • excluded; but at that time they incorporated the human being himself
    • describe. Even at the time of Aristotle, even by Aristotle himself,
    • exhorted to feel himself intensely as man in his relation to nature
    • man himself, and he was made to realize his connection with the
    • through which man can feel himself fitted in to the world with the
    • spoke no longer of things, but of man himself, and it was said that
    • himself the secrets which streamed from the wide spaces of the cosmos
    • as I have indicated, he then made himself acquainted with the metals,
    • So man felt himself in his physiognomy as one born of
    • the world,” he said to himself. “That can only be the
    • inner being, from what man himself is in his external life. At the
  • Title: Mystery Centres: Lecture XII: The Mysteries of the Samothracian Kabiri
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    • into man himself, an insight which was, however, of an intimate
    • something which came from himself. He felt his expiration as an organ
    • progressed more and more and learnt to feel himself in this element
    • really transcending, going out of himself, there arose something
  • Title: Mystery Centres: Lecture XIII: Transition from the Spirit of the Ancient Mysteries to the Spirit of the Mysteries of the Middle Ages
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    • revealed himself through natural phenomena. The surface of the earth
    • time, standing before his retort, asked himself: How does the
    • himself for his experiments as if preparing himself for a sacrificial
    • himself.
  • Title: Mystery Centres: Lecture XIV: Human Soul-Strivings During the Middle Ages the Rosicrucian Mysteries
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    • himself.
    • a former age in which man himself was able to come into connection
  • Title: Fundamentals of Anthroposophical Medicine: Lecture I
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    • himself with the phenomena of the world in the sense of
    • if we remain within the confines of the human being himself?
    • Such an individual is himself dimming his free outlook upon
    • genuine Herbartian who does not concern himself with the brain
    • to himself, “Over and above this brain of mine, I possess
    • with himself?
  • Title: Fundamentals of Anthroposophical Medicine: Lecture III
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    • dependent upon himself; he is adapting himself to his
    • arise again in the human being himself, particularly in his
  • Title: Fundamentals of Anthroposophical Medicine: Lecture IV
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    • being himself; indeed the human organism could not exist
  • Title: Lecture: Lecture I: Physiology and Therapeutics
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    • penetrate to quite another recognition. He would have to say to himself
    • out of himself, shapes his willing, feeling, and thinking to a certain
    • would not reach the point of getting totally out of himself, as it were, the
    • considerations and to immerse himself in a real study of nature itself,
  • Title: Lecture: Lecture II: Physiology and Therapeutics
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    • only occupied himself with theoretical medicine but also with all
    • one seriously believes himself capable, as an earthly human being in
    • were already a sage and were able to express himself not about outer
    • child would simply saturate himself with the creating forces, would become
    • something spiritual out of himself, of pressing something spiritual
    • out of himself, as it were. To do this, however, he could not remain
  • Title: Anthroposophical Approach to Medicine: Lecture I
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    • the confines of the human being himself? Must we not relate this
    • man is living in a kind of fog. He himself is dimming his free
    • I, as a genuine Herbartian who does not concern himself with the
    • say to himself: ‘Over and above this brain of mine, I possess a
    • were, with the outer world and at another with himself?
  • Title: Anthroposophical Approach to Medicine: Lecture III
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    • himself; he is adjusting himself to his environment by breathing in
  • Title: Anthroposophical Approach to Medicine: Lecture IV
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    • everything man takes into himself from the plant world, for
    • must be an activity of the human being himself; indeed, the human
  • Title: Social Future: Lecture I: The Social Question as a Cultural Question, a Question of Equity, and a Question of Economics
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    • felt within himself the living spiritual being as a part of the
    • senses, outside man himself, abstract ideas and facts. Without
    • any direct relationship to himself as a man. Out of his old
    • day, himself a product of the intellectual life of the present
    • the words, or nearly so, spoken by Woodrow Wilson himself. In earnest
  • Title: Social Future: Lecture II: The Organization of a Practical Economic Life on the Associative Basis
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    • consciousness, to make himself heard. But if democracy is a reality,
    • thought-life the individual will permeate himself not with theories,
    • himself; that is, money transactions are carried on quite
    • they are true. Let us suppose that a man gives himself up to sport
    • this; the most that can be said of him is that he makes himself
    • profession of sport by which he tires himself as much as by chopping
    • right to make himself heard, on equal terms with every other human
    • this process the man who has commodities to supply is himself part of
  • Title: Social Future: Lecture III: The Task and Limitations of of Democracy, Public and Criminal Law
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    • provide himself with the necessities of life out of his income will
    • way that he can support himself out of his own means. To put this in
    • convince himself, as he might from every occurrence in life, that it
    • Woodrow Wilson himself amounted to nothing more or less than the
    • organize legal conditions or a system of culture suitable to himself.
    • follow of itself, the truth is that each one must ask himself the
    • the inner nature of the human being himself. He who learns to study
    • be right and best for himself. In modern times the democratic
    • greatest seriousness. He must ask himself: What is the significance
    • himself in a position to seek justice under either civil or penal
    • capacities, and out of the relationship between himself and the
    • own judge, should he find himself accused of an offence against civil
  • Title: Social Future: Lecture IV: Cultural Questions, Spiritual Science, Art, Science, Religion
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    • motive freely through life, by adapting himself to the forces with
    • nature, but which he can make of himself by awakening the real
    • within himself that which otherwise slumbers, but can be awakened; he
    • within himself. But if the ideas contained in my
    • spirit. He must acknowledge to himself that, in order to read and
    • as authoritative. Every modern scientist who has occupied himself
    • especially in the conception of the Christ Himself. This conception
    • himself equal to all the demands of the social future. However much
    • through which man, ensouled and inspired, yields himself up to
  • Title: Social Future: Lecture V: The Cooperation of the Spiritual, Political and Economic Departments of Life
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    • man imagines himself to be free. He is not aware of his dependence,
    • Chinaman who tries to catch himself by his own pigtail! It is a
    • has traveled all over the world in order to acquaint himself with
    • as long as he is able to administer it himself. When the capitalist
    • capital, he must see — or if he should feel himself incapable
    • himself free. What must be the content of this collective will? In it
  • Title: Social Future: Lecture VI: National and International Life in the Threefold Social Organism
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    • of ecstasy, to devote himself to the service of his fellowmen. Then,
    • himself, even if what is produced thereby may have a different
    • people; and the manner in which a man conducts himself among his
    • of the life of his fellowmen, so that he can devote himself to the
    • must then devote himself unselfishly and with understanding to some
    • himself to the most absolute truth in the world of the senses; he
    • manner, and must not give himself up to fantastic thought, as do the
  • Title: World Economy: Lecture I
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    • himself.
    • Thereupon he himself burst into the inner room: “I am the
  • Title: World Economy: Lecture II
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    • prevails upon the famous man to build himself a house there. Then the
    • reason that the famous man has been persuaded to build himself a house
    • appropriated by the capitalist to himself. But one can say with
    • moment a man no longer uses the Nature-products for himself, but
    • not enter it at all: it simply adheres to the man himself. The
    • these things finds himself confronted not with wrong
  • Title: World Economy: Lecture III
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    • No one uses for himself what he produces. Economically speaking, what
    • may say to himself: I will make clothes for others and I will also
    • does not make all his own things for himself — through the very
    • value; will those he makes for himself have the same economic value?
    • important question. If he makes his own clothes for himself one thing
    • circulation of products. Thus what he makes for himself will not share
    • For on those products of his labour which he uses for himself, it is
    • products the prices which ought to be obtained. For himself, he will
    • tends towards this conclusion: No one any longer works for himself at
    • what he himself requires must come to him in turn from the community.
    • tailor, it will cost him just as much as if he made it for himself:
    • value. If he makes his own coat for himself, he will “buy”
    • it from himself. If he actually buys it, he buys it from a tradesman.
    • cheaply for himself.
    • in general — and never for himself. In other words, with the rise
    • wherein no man has to provide for himself, but only for his
    • — though he by no means makes his products for himself — a
    • who provides for himself. He gives only so much as he wants to earn.
    • himself. It is hidden, it is masked, but it is so.
  • Title: World Economy: Lecture IV
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    • own suit of clothes for himself than he would be doing if, while
    • himself. He will, in fact, have to pay the tradesman's profit in
    • and then buys another suit back again for himself, he will have made a
    • a better position if he made his own suit for himself, or will he be
    • right to make his own clothes for himself, or that he might not quite
    • himself. Are these values to remain unused in the whole economic life?
    • every single human being in his egoism does for himself — is now
  • Title: World Economy: Lecture V
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    • is going on, or he sees for himself and realises what is required
  • Title: World Economy: Lecture VI
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    • course may settle this question for himself according to his taste,
    • Anyone who can observe life with an unbiased mind will say to himself
  • Title: World Economy: Lecture VII
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    • himself better than those others whom he attaches to himself as
    • (namely that the man who provides for himself lives more expensively
    • were at all possible for the farmer not to provide for himself,
    • provide for himself; for within the economic process the entire
    • his products, what he has to provide for himself. Even if he gets it
    • farmer is essentially a man who provides for himself. Hence he is
    • not use it himself.
  • Title: World Economy: Lecture VIII
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    • without his being in a position to defend himself; or again, without
    • always have the first equation in his head. He himself will trade
  • Title: World Economy: Lecture IX
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    • money is withdrawn from man himself. The circulation of money has
  • Title: World Economy: Lecture X
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    • have in the human being himself the driving motor. And in other cases
  • Title: World Economy: Lecture XI
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    • himself with proscribing books; but under the Soviet Government
    • other people do the work. Unless he himself in the meantime sees to it
  • Title: World Economy: Lecture XIII
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    • idea. “In the near future,” he says to himself,
    • turned over in his astute head, this man says to himself: “These
    • which he saves himself by virtue of it. Take these two economic fields
    • do so if he can save himself physical Labour for a period of ten
    • actually does it himself. While what is related to the product on the
    • stupid and makes extra work for himself by picking where they are
    • someone who did nothing but save himself Labour by means of his
  • Title: World Economy: Lecture XIV
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    • this is, as everyone can really see for himself, what should be aimed
  • Title: Lecture I: Man's Life on Earth
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    • and he also called himself — Zarathustra, Zoroaster, the
    • Earth and permeates also man himself, the Greek initiates —
    • not able himself to behold the Sun in all three aspects, but he knew
    • so mighty, that he found himself unable to accept Christianity. The
    • mankind the ancient Mysteries into which he had himself been
    • Damascus, at that moment he knew that it was he himself who had been
    • himself to a special study of the knowledge that came — not in
    • a new revelation. And yet he himself ultimately accepted for his
    • he would instead have found the way to it himself. We cannot
  • Title: Lecture II: Man's Life on Earth
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    • moreover he himself has in a certain sense been working down into the
    • thoughts in his head, he can make for himself pictures of the outer
    • whereat he is confronted with a mighty task. He will himself now have
    • to make for himself even the forms of his organs. I will give an
    • Universe, and he himself with his transmuted powers, do thus
    • he begins to detach from the world of stars what he himself is to
    • himself belongs during the life between death and new birth.
    • himself. If he were only right or only left — if he were not
  • Title: Lecture III: Man's Life on Earth
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    • fact that in this epoch of evolution it is not left to man himself to
    • see, is widening; or rather, man himself is growing out further into
    • but with many people comes quite soon — man feels himself
    • man in this sphere, None other than the Christ Himself becomes his
    • within which man finds himself sheltered and enclosed every time he
    • within which man finds himself enwoven. But we men of modern times
    • came through to him, or how it was with him when a God Himself
    • spiritual worlds whence man descends to clothe himself in an earthly
    • a complete whole. Yes, Man himself must be the goal of his study. The
    • must learn to free himself from his present limited and earthly
  • Title: Lecture IV: Man's Life on Earth
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    • feeling himself in the midst of a vast and vague unknown is at first
    • live then more in himself, But here we discover another difference
    • through the world of the stars, and had chosen for himself a physical
    • must concern himself from birth to death. Please do not imagine
    • relationship with the stars. He said to himself: If I suffer,
    • world before he united himself here on Earth with a physical and an
  • Title: Lecture V: Man's Life on Earth
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    • nature, so that under no circumstances shall he find himself tempted
    • animal nature, in so far as he does not allow himself to be perverted
    • may clothe himself in a body, then it is Jahve who leads him down to
    • therefore finds himself placed right in the very midst of a conflict.
    • he cannot nourish himself on air, nor live on warmth alone!
    • man from the confusion in which he finds himself owing to the fight
    • Nature and below himself fight to get possession of him. And when one
    • Mystery of Golgotha, united Himself with the Earth. And He says to
    • higher beings than himself, — beings however whose will it is
  • Title: Lecture VI: Man's Life on Earth
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    • himself goes on into the Spiritual World, yet something of
    • the man himself is departing from it, and simultaneously another
    • for him. But if you asked the soul himself who has gone through the
    • spheres of Moon and Saturn, feeling within himself the Planetary
    • earthly life, man is unable to achieve the crossing by himself. He
    • spiritually outward into cosmic space, even as He himself shines
    • pictures only, and he receives into himself the will to Karma. He
    • prepared it for himself within the starry spheres, at his descent he
    • man’s growing experience within himself of universal human
    • will be able to say to himself: ‘This is the body I have been
    • his own continuation to himself as to the physical body. In the new
  • Title: Lecture: Planetary Spheres: Lecture I
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    • and he also called himself — Zarathustra, Zoroaster, the
    • Earth and permeates also man himself, the Greek initiates —
    • not able himself to behold the Sun in all three aspects, but he knew
    • so mighty, that he found himself unable to accept Christianity. The
    • mankind the ancient Mysteries into which he had himself been
    • Damascus, at that moment he knew that it was he himself who had been
    • himself to a special study of the knowledge that came — not in
    • a new revelation. And yet he himself ultimately accepted for his
    • he would instead have found the way to it himself„ We cannot
  • Title: Lecture: Planetary Spheres: Lecture II
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    • moreover he himself has in a certain sense been working down into the
    • thoughts in his head, he can make for himself pictures of the outer
    • whereat he is confronted with a mighty task. He will himself now have
    • to make for himself even the forms of his organs. I will give an
    • Universe, and he himself with his transmuted powers, do thus
    • he begins to detach from the world of stars what he himself is to
    • himself belongs during the life between death and new birth.
    • himself. If he were only right or only left — if he were not
  • Title: Lecture: Planetary Spheres: Lecture III
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    • fact that in this epoch of evolution it is not left to man himself to
    • see, is widening; or rather, man himself is growing out further into
    • but with many people comes quite soon — man feels himself
    • man in this sphere, None other than the Christ Himself becomes his
    • within which man finds himself sheltered and enclosed every time he
    • within which man finds himself enwoven. But we men of modern times
    • came through to him, or how it was with him when a God Himself
    • spiritual worlds whence man descends to clothe himself in an earthly
    • a complete whole. Yes, Man himself must be the goal of his study. The
    • must learn to free himself from his present limited and earthly
  • Title: Lecture: Planetary Spheres: Lecture IV
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    • feeling himself in the midst of a vast and vague unknown is at first
    • live then more in himself, But here we discover another difference
    • through the world of the stars, and had chosen for himself a physical
    • must concern himself from birth to death. Please do not imagine
    • relationship with the stars. He said to himself: If I suffer,
    • world before he united himself here on Earth with a physical and an
  • Title: Lecture: Planetary Spheres: Lecture V
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    • nature, so that under no circumstances shall he find himself tempted
    • animal nature, in so far as he does not allow himself to be perverted
    • may clothe himself in a body, then it is Jahve who leads him down to
    • therefore finds himself placed right in the very midst of a conflict.
    • he cannot nourish himself on air, nor live on warmth alone!
    • man from the confusion in which he finds himself owing to the fight
    • Nature and below himself fight to get possession of him. And when one
    • Mystery of Golgotha, united Himself with the Earth. And He says to
    • higher beings than himself, — beings however whose will it is
  • Title: Lecture: Planetary Spheres: Lecture VI
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    • himself goes on into the Spiritual World, yet something of
    • the man himself is departing from it, and simultaneously another
    • for him. But if you asked the soul himself who has gone through the
    • spheres of Moon and Saturn, feeling within himself the Planetary
    • earthly life, man is unable to achieve the crossing by himself. He
    • spiritually outward into cosmic space, even as He himself shines
    • pictures only, and he receives into himself the will to Karma. He
    • prepared it for himself within the starry spheres, at his descent he
    • man’s growing experience within himself of universal human
    • will be able to say to himself: ‘This is the body I have been
    • his own continuation to himself as to the physical body. In the new
  • Title: Reappearance/Christ: Lecture I: The Event of the Appearance of Christ in the Etheric World
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    • When a person who has concerned himself for some time
    • to be an I; instead, man felt himself to be a member of his tribe, of
    • the people. Man did not yet perceive himself as an individual I, as
    • though entranced, so that he knew nothing of himself. He was not able
    • spiritual world and yet feel himself as a human being, as an I.
    • the physical plane, cultivated logical thinking, and felt himself as
    • world could man learn to distinguish himself from the world and to
    • sense himself as an individual being. This last period is called Kali
    • being had first to absorb the I into himself.
    • calls himself Jesus of Nazareth and who preaches to the people,
    • Christ Himself once let it resound: A new age is at hand, in which
    • period when Christ Himself will have become visible again to humanity
    • himself in order to rise once again into the world of the gods.
    • prepared himself for it, the sublime etheric figure of Christ Jesus
  • Title: Reappearance/Christ: Lecture II: Spiritual Science as Preparation for a New Etheric Vision
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    • experience himself as an I was possible for man only here in the
    • distinguishing himself as an I from his surroundings and through this
    • of the human being, and he could say to himself, “I belong to a
    • sensible world but felt himself as belonging entirely to the
    • could, as a result of his own conviction, connect himself more or
    • longer able to ascend outside of himself in the clairvoyant state
    • anyone who has really united himself with Christ knows that ever-new
    • is what modern man may train himself to experience clairvoyantly
    • himself so that he can ascend again to the spiritual sphere where he
  • Title: Reappearance/Christ: Lecture III: Buddhism and Pauline Christianity
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    • existence that brings man into this realm. Once he has freed himself
    • thirst for existence, because he himself had corrupted them. Man
    • purifying himself, see again the truth he himself had covered. In
    • This can occur when man takes the power of Christ into himself. When
    • sensible world but on man himself, had of necessity to become a
  • Title: Reappearance/Christ: Lecture IV: Mysteries of the Universe: Comets and the Moon
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    • microcosm? Is there in the human being himself a contrast that
    • has tried to raise himself into the upright posture, he has somehow
    • this advance of man beyond himself, from the lower to the higher I?
  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • Himself for Abraham, Moses, and Solomon. It was always the same
    • being. Then He Himself appeared as the Christ Sun with the founding
    • Christ, the same being proclaims Himself inwardly within the human
    • revealed Himself to Moses out of the elements of nature, He revealed
    • Himself now, in the second millennium after Christ, out of the
    • felt himself permeated by what lived in the layman. When, after
    • having opened himself to this inspiration, Tauler once again ascended
    • Himself who rises from the depths of the heart. What had been
    • What Paul could not convince himself of while he was still Saul,
    • risen from the dead,” he must have said to himself. After Paul
    • himself saw the Christ clairvoyantly in the spiritual sphere of the
    • Christ was there! He who reveals Himself there in the earthly sphere
    • Himself to the faculties that were necessary for human evolution in
    • himself as the Christ created a great sensation. In the seventeenth
  • Title: Reappearance/Christ: Lecture VI: The Sermon on the Mount
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    • as himself within the physical, human realm, but he could also, in a
    • himself as the lowest member of the lowest realm in the hierarchical
    • Formerly, man had been able to raise himself up to the
    • reveal himself. This was achieved by submerging them in water. When a
    • Christ Jesus Himself expressed the fulfillment of the
    • withdrew from them and revealed Himself to His disciples.” To
    • God by permeating himself with the God and Christ impulse and uniting
    • himself as an I with this impulse. In the past, he alone could ascend
    • thoroughly purifies himself in his sentient soul and undergoes a
    • within himself, he must allow his sentient soul to grow into higher
    • developed himself in his rational or feeling soul, however, he can
    • elevate himself to such a degree, he can perceive within himself that
    • spirit self into himself. In this respect he stands at the beginning
    • we find references also to the special mission of Christ Himself, in
    • receive the Christ impulse directly into himself So it came to pass
    • revealed Himself to man's senses and spoke to his innermost being. A
    • man, the age of Solomon, in which God revealed Himself through the
    • lightning. They spoke of how the I-God revealed Himself to them when
    • Himself to them. This was the case with Tauler, who was a great
    • to be able to prepare himself.
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  • Title: Reappearance/Christ: Lecture VII: The Return of Christ
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    • epoch, a new possibility arose for a human being to unite himself
    • the Christ incarnated Himself as the I within those sheaths so that
    • it in Christ Himself through the medium of the senses. In order that
    • be a test to arm himself against such attempts and, instead of
    • Christ will manifest Himself only in an etheric form. True
  • Title: Reappearance/Christ: Lecture VIII: The Etheric Vision of the Future
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    • erect, who has raised himself up. Concerning the oft-mentioned
    • of the ape has been botched. The ape tried to raise himself up but
    • but man has raised himself, and his countenance is turned upward. He
    • individual considers useful for himself. They run around each other
    • he makes himself ripe for what should be brought forward as a third
  • Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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    • his vision through engaging himself with anthroposophy, he may become
    • waiting, they will see the etheric Christ. He Himself will be there,
    • body of flesh, not yet as Buddha himself but as Bodhisattva. Even in
    • year of their lives. The Maitreya Buddha himself, as transformed
  • Title: Reappearance/Christ: Lecture X: Individual Spirit Beings and the Undivided Foundation of the World: Part 1
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    • of consciousness that he has created for himself between birth and
    • death. The person who has occupied himself under present
    • himself after death to live in an environment in which only concepts
    • himself to the foolishness of believing in mere matter. There are
    • materialization of the soul. The way taken by Christ Himself is
    • Mystery Dramas. This depends completely upon Christ Himself. Christ
    • appearance of Christ Himself, therefore, no one, no initiate however
    • drinking if he were to acquaint himself exactly with all the
  • Title: Reappearance/Christ: Lecture XI: Individual Spirit Beings and the Undivided Foundation of the World: Part 2
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    • If man wishes to build for himself a world conception,
    • itself to dark illusions and the like. Man must accustom himself to a
    • on — should acquaint himself with these things. Through this
  • Title: Reappearance/Christ: Lecture XII: Individual Spirit Beings and the Undivided Foundation of the World: Part 3
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    • himself. Through this he would awaken the forces within him, for it
    • from these mechanized beasts, which man creates himself, will not
  • Title: Reappearance/Christ: Lecture XIII: The Three Realms of the Dead: Life Between Death and a New Birth
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    • world, he finds himself in a realm with a universal faculty for
    • will impulses, stronger in himself; at another moment his will is
    • other souls who like himself have already gone through the portal of
    • himself as a son, as a child of the hierarchies. He knows himself as
    • knows himself at the same time as a child of the hierarchies. As he
    • feels himself here, when he perceives himself in the cosmos, as a
    • across the threshold he feels himself organized, as it were, as a
    • spiritual mental pictures during his earthly life, chains himself to
    • within them, that man himself bears within him. These beings are
    • use of his eyes and yet also feeling himself to be woven right into
  • Title: The Earth As Being with Life, Soul, and Spirit: Lecture 1
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    • them into himself, as he does so they go through a certain process.
  • Title: Rosicrucianism/Initiation: Lecture I: Research into the Life of the Spirit During the Middle Ages
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    • person himself doesn't interest me, I will imagine him absent;
    • himself, how he uses his words.
    • is Man. Man himself is the fourth Hierarchy. But by the Fourth
    • how it is from the human being himself. Your Ego and your astral body
  • Title: Rosicrucianism/Initiation: Lecture II: Hidden Centres of the Mysteries in the Middle Ages
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    • himself become that old man. He knew that there stood before him his
    • this time between the pupil and his own older self — himself as
    • when the old man, who was himself, had disappeared, the pupil could
    • he shows himself to you as someone quite different from what the
    • historical documents make him out to be. For he shows himself to be
    • had been in olden times. He set himself to renew the Mysteries of the
    • of view. He said to himself: When man speaks, then we really have in
  • Title: Rosicrucianism/Initiation: Lecture III: The Time of Transition
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    • little company of men. This being revealed himself as the same who
    • of a knowledge of these cosmic causes; he has to limit himself to the
    • may be able to find for himself in freedom of will what in earlier
  • Title: Rosicrucianism/Initiation: Lecture IV: The Relationship of Earthly Man to the Sun
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    • himself, the human being as such. They saw in Man a being who had
    • shown himself equal to the task, had fallen from his high estate.
    • generally, where shall we find one who accounts himself a scientist,
    • who seriously occupies himself with these great and far-reaching
    • Earth as an etheric being, give himself earthly form. The seeds of
    • human form, but etheric still; then Man should draw to himself
    • the Earth and all that is thereon, incorporating it into himself from
    • Goethe himself did not understand this. Recall, my dear friends, how
    • Who is it that Faust is really conjuring up? Goethe himself, when he
    • man looks on himself and on the Universe. And with this weakening of
    • man's living connection with himself, with this estrangement of
    • man from himself came afterwards the tendency to cling to the
    • himself imparted his Logic to his pupils with the way in which it was
    • into cold water and thereby became estranged from himself for a
    • Sun and united Himself with the destiny of the Earth.
  • Title: Rosicrucianism/Initiation: Lecture V: Occult Schools in the 18th and First Half of the 19th Century
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    • were externalises himself. It is the exact opposite that occurs when,
    • himself one with the fairy tale. And so it is with these true symbols
    • himself has fashioned, in his eye, in his sense-world-beholding eye,
    • fashioned for himself a copy of what the Gods have made of him.
    • Aristotle himself, however,
    • And if now man experiences Man himself, then he experiences the Form
  • Title: Rosicrucianism/Initiation: Lecture VI: The Tasks of the Michael Age
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    • himself real knowledge about the spiritual world. In doing the
    • exercises of the old Mysteries, he could draw forth from himself the
    • see the secrets he draws out of himself while in the very act of
    • them hearingly in Inspiration; he united himself with them in
    • that out of Man, the Logos, the Divine Word revealed Himself through
    • with the proper spirit he duly prepares himself by the learning of
    • draw anything forth from himself as did the old Initiates. The soul
    • Michael concerns Himself most of all with that which men
    • man come forth. He who does so, by and by accustoms himself not to
    • spiritual Progress of the Universe. Thereby, man himself becomes a
  • Title: Lecture: Michaelmas III: The Michael Inspiration
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    • the inward nature of what he is himself as physical being. For this
    • continually midsummer as well as the other seasons in himself, just as
    • soul and spirit, must become able to experience it within himself; he
    • battle with the animalised desire nature, Michael himself. But he
    • guiding sign, its gaze sent outwards, never drawn back into himself;
    • most makes himself one with outer Nature, most nearly comes to a
  • Title: Lecture: Michaelmas IV: A Michael Lecture
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    • draw forth from himself real knowledge about the spiritual world. In
    • draw forth from himself the secrets of existence. For the humanity of
    • see the secrets he draws out of himself while in the very act of
    • perceived them in Inspiration; he united himself with them in
    • man himself could behold it, inasmuch as the earth, the solid earth,
    • that out of Man the Logos, the Divine Word, revealed Himself through
    • proper spirit he duly prepares himself by the learning of this
    • longer draw anything forth from himself as the old Initiates did. The
    • Michael concerns himself most of all with that which men create out
    • man come forth. He who does so, gradually accustoms himself not to
    • himself becomes a co-operator in that which is about to be instilled
    • himself to this same Guardian.
  • Title: Lecture: Michaelmas Va: The Michael Impulse and the Mystery of Golgotha (Part I)
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    • spiritual investigator, the initiate himself, but for those who wish
    • world and work upon in himself.
    • Everyone must say to himself: “Then some Angel must also
  • Title: Lecture: Michaelmas Vb: The Michael Impulse and the Mystery of Golgotha (Part II)
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    • era, did not want to trouble himself about what we call the Mystery of
    • by which he reveals himself. It is not the whole of man. One knows a
    • whom Jahve revealed Himself to mankind as in an external countenance.
    • than speak of Jahve Himself. Michael was in fact at that time looked
    • death, and He — this Force — has united Himself with the
    • perceive Him because this Being had united Himself with the Earth,
    • physical man feels himself physically in the atmosphere. But we do not
  • Title: Lecture: Michaelmas VIII: The Michael Path to the Christ (Extract)
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    • follows: — Michael has gained for himself the power — when
  • Title: Poetry/Fairy Tales: Lecture 1: The Poetry of Fairy Tales
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    • individual who finds himself at a certain time of life in a singular
    • impulses connected with himself. They appear to his spiritual gaze
    • become really conscious of himself, would not find the experiences we
    • with the spiritual world outside himself. He saw how everything going
    • same power to grow. But the human being has freed himself from the
    • medallion, the king thought to himself, “This is a fellow I can
  • Title: Poetry/Fairy Tales: Lecture 2: The Interpretation of Fairy Tales
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    • said the king to himself, “That is someone I can make use of!”
    • as I want.” For the apprentice said to himself: “If I
    • suchlike; then he hid himself. The bears came along, ate and drank
    • good and noble as himself. It was difficult for him to find anyone
    • himself: “What actually happens in life is that rough strength
    • himself; he has lost sight of the spiritual world, but he says to
    • himself: “I can gain a clear insight when I am in such an
    • to hire himself out to her as a servant. “That you may,”
    • bethought himself of the three whistles; he took the first one out
  • Title: Lecture: Festivals and The Mysteries. The Adonis Mystery. The Easter Thought
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    • will he behold himself growing ever greater and greater, till the
    • himself. Such was the meaning and intention of the Mysteries: the
    • become aware how he himself dies in the outward semblance, while in
  • Title: Lecture: Moon-birth and Sun-birth. Necessity and Freedom. Stages of the Ancient
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    • hold good between himself and the Earthly powers and forces.
    • are related to himself. If we did not hold our body together by forces
    • man, say, three or four years younger than himself. His friend would
    • The consciousness in man that he could transform himself, that he
    • could make something of himself — this was attributed to the Sun
    • him the opportunity to make something of himself — the same Sun
    • this point in their life. Now the essence and Being of the Sun Himself
    • over the human being, that he no longer considered himself a human
    • life no longer to consider himself a human being. But in those times
    • not consider himself a human being. He must say to himself: Certainly
    • considers himself a fully evolved and grown-up human being? What can
    • through the eyes into himself. At most he can flay the physical corpse
    • of man, and then imagine he is looking into himself. But he is not
    • himself in the pre-earthly life. For then he knew: I am in my own
    • perceives when he now no longer gazes into himself through the eyes,
    • enters into himself. At this stage it was said to the
    • descended into earthly life. Thus he entered into himself. And it was
    • Thus man descended into himself, and learned to know the
    • longer dives merely down into himself and knows himself as a spiritual
    • say, for a certain length of time, he must hold himself free. Hence
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  • Title: Lecture: The Moon-secret Spring and Autumn mysteries
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    • man, inasmuch as man himself, in his full nature, is connected with
    • clothe himself in an etheric body which he draws into him from the
    • earthly environment. He could free himself from his physical body and
    • live in his etheric body. He could hold himself apart from the
    • must look up to the Sun. Such indeed was this initiation. Man himself
    • own being he gazed into the Sun. And now he said to himself: The Sun
    • really go forth from the earthly realm, unite himself with the Moon
    • himself and said: “I can unite myself with the Moonlight”,
    • himself, goes out towards the Full Moon, the first Full Moon after the
  • Title: Lecture: The Mysteries of Ephesus The Aristotelian Categories
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    • He knew what it was to feel himself as a form of light, for this
    • himself as Ego, as astral body, as ether body.
    • Earth — for man himself was transported into cosmic regions
    • he bore this within him, he really felt himself as though transported
    • the disciple felt himself transported up into this region of the
    • Mysteries felt himself as man fully and intensely, when there
    • Here man is feeling himself within the power of the Moonlight.
    • clothe himself in a physical body that he may live on, on Earth, as
    • astral light, even as man himself is filled with living soul. In other
  • Title: Significant Facts: Lecture I: A Convulsive Element in Humanity in the Nineteenth Century
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    • and present himself before the tribunal — police are not
    • anger arises, no matter how he tries to vindicate himself; the judges
    • help, he throws himself into the flames, rescues the girl and brings
    • had believed himself to be the creator.
    • not understand this and believes that he had allied himself with evil
    • order to save himself from the Ahrimanic claws of the Red Tassels,
    • of the child's baptism, but the Count himself is not there. He can
    • something which he himself could not have heard but which the father
    • breaking up around him, nor he himself who lives in the immediate
  • Title: Significant Facts: Lecture II: Ancient Occult Magic. The Ahasver Mystery.
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    • tyrant, who has developed the Ego and bears it in himself with all
    • little as he understands how to resign himself to death — there
    • from the spiritual world to concern himself only with what the
    • Ahasueris who has thrust from himself the Christ, the Leader of
  • Title: Significant Facts: Lecture III: The Tragic Wrestling with Knowledge. The Secrets of the Future Sixth Cultural Period.
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    • bring himself to join without further ado in the furor created by
    • at that time he called himself “Dr. Mises” — is the
    • In the sixth epoch this will play no part at all; man will himself
    • in himself any possibility of resisting this fate. And now imagine
    • himself: Yes, in the fifth post-Atlantean epoch there were
    • fixed. Man will have to accustom himself to seeing the etheric
  • Title: Arts and Their Mission: Lecture I
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    • a philosophy in order to feel himself a member of the whole universe,
    • especially the visible universe. It was natural for him to feel himself
    • In experiencing himself as an ego, man did not feel that he belonged
    • Within himself man felt not a human but divine ego: a drop from the
    • without an umbrella, he adjusts himself to snow in winter and sunshine
    • snow blanket below, his mood turned serious; he withdrew into himself;
    • he again opened himself to the cosmos with a certain gaiety. At midsummer,
    • felt the importance of training himself, at certain points of the year,
    • of generations. A boy felt himself the son of his father, the grandson
    • right down the line to very remote ancestors. A man felt himself as
    • himself.
    • the generations. Since, for the Hindu, man himself was divine, he remained
    • in himself without the physical. Side by side with this deep soul-need,
  • Title: Arts and Their Mission: Lecture II
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    • man, as the highest product of nature, would have to content himself
    • which man himself has brought from another world into this one, and
    • was completely attuned to space, and he said to himself: “This
    • from heaven, expresses himself through his garments.
  • Title: Arts and Their Mission: Lecture III
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    • man himself, whose head, in a certain sense, points to the whole human
    • human being manifests himself directly in the arching of the upper skull,
    • man is “played” within the earthly sphere. Thus man himself
    • in devoting himself to the musical, man appeals to his earth-dwelling
    • to raise himself up to the level of a super-earthly divine-spiritual
    • fructifying forces: the Muses. Homer had to offer himself up to these
    • have occurred to him to impose upon the people something which he himself
    • had seen or thought out. Why do what everybody can do for himself? Homer
    • can make himself into an instrument for the action of this netherworld.
    • element living on the same plane as himself: a delicate, sensitive,
  • Title: Arts and Their Mission: Lecture IV
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    • religious ages he has recognized this truth, saying to himself: Though
    • nurturer by familiarizing himself with the secrets of great Greek art.
    • In the situation in which he found himself, he, Goethe, who was born
  • Title: Arts and Their Mission: Lecture V
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    • body. Thus he felt himself existing not only upon the physical earth,
    • the moving planets. Only with his will did he feel himself on earth.
    • Considering the terrestrial an image of the cosmic he said to himself:
    • awareness, man could transplant himself into the time of the beginnings
  • Title: Arts and Their Mission: Lecture VI
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    • before an altar, his back toward us. The painter had given himself the
    • fitness for something spiritual, so that a person places himself into
    • it becomes a power proceeding from man himself. This is his karma. Because
  • Title: Arts and Their Mission: Lecture VII
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    • Man must again place himself vitally-artistically into the world: must
    • demands that he immerse himself in the not-himself, and recreate, with
  • Title: Arts and Their Mission: Lecture VIII
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    • hold of Anthroposophy with full vitality opens up within himself
    • preparatory work in plasticine or clay he immerses himself in his material.
    • man felt himself completely removed into the spiritual world, with the
    • to speak himself but to let the godhead speak through him. He offered
    • himself as bearer to the goddess of the heights that she, through him,
    • lets the goddess speak through him instead of speaking himself, who
    • dramatist felt as if the god of the depths had risen, and that he himself
    • whom man himself, as a spiritual as well as bodily being, can move within
  • Title: Kingdom of Childhood: Lecture 1
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    • work; that being so, he must acquire this knowledge for himself, and
    • become less clumsy and the child gradually accustoms himself to his
    • difficult to be a child. The child himself is not aware of this
    • substance. He had prepared himself according to his Karma, according
    • suddenly faced with quite different conditions. He clothes himself in
    • he has to form. It really is a tragic sight. The child himself knows
  • Title: Kingdom of Childhood: Lecture 2
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    • child himself, for there are many things hidden away in such children
    • imaginative way, through the various stages which man himself has
    • special arrangements made for himself. On the contrary, the wish is
    • question of what he himself thinks out and discovers out of his own
    • moment of teaching every teacher imagines that he himself is creating
    • tenth year the child does not know how to differentiate himself as an
    • long been accustomed to speak of himself as “P,” but in
    • truth he really feels himself within the whole world. He feels that
    • the whole world is connected with himself. But people have the most
    • unity, and himself also as making up a unity with his surroundings.
    • distinguish himself from his environment. This is something you must
    • something which he himself does not believe. And here Anthroposophy
    • Goethe, it was too abstract. So he invented for himself the
    • say that he then learns to differentiate himself from his
    • environment; he feels himself as an “I,” and the
  • Title: Kingdom of Childhood: Lecture 3
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    • himself from his environment. For the first time there is a
    • belonging to the earth, and the animals as belonging to himself. The
    • comes to think of himself standing on the earth as though he were
    • them all, for he unites all the animals in himself. And all this idle
    • will know that man unites within himself the whole animal kingdom, he
    • point of discriminating between himself as subject and the outer
    • world as object. He makes a distinction between himself and the world
    • beings, for the child did not yet differentiate between himself and
    • being, comes to know himself as he stands on the earth, and how the
    • impulses in this way and man himself thereby takes his place rightly
    • shall be made alive, because he does not yet see himself as separate
    • kinds we may give the child in an artistic form what he himself finds
    • knowledge of man for himself. This is the one thing needful.
    • teach and educate out of the very nature of man himself, arid for
    • little. The teacher must always keep himself in hand, and above all
    • wisdom and say to themselves: He does not himself know what I am
    • nature, notices that the teacher himself does not know something he
  • Title: Kingdom of Childhood: Lecture 4
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    • himself or not.
    • about that when, as is sometimes the case, a teacher is not himself
    • least expects. Every teacher and educator must work upon himself
    • teacher himself when he speaks to the children, for instance when he
    • develop within himself as a matter of course the instinctive gift of
    • phlegma than he has himself. With a sanguine child who is always
    • quickly than the child himself does.
    • again when the child is more mature. But the teacher himself must
    • in himself that this is not complete, that something is lacking. How
    • gradually through balancing out the forms he will develop in himself
    • also help the child himself to become skilful and mobile in this
  • Title: Kingdom of Childhood: Lecture 5
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    • himself or what he sees around him. Counting and stepping in rhythm.
    • so that in many respects he is himself remote from life. This brings
    • fortieth year he can say to himself: Now I understand what in my
    • you?” The child will see for himself that I cannot do it to
    • manner you can derive number out of what man is himself. You can lead
    • is the chauffeur in front who has to exert himself. You sit inside
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    • child has impulse to model and to paint. Teacher himself must learn
    • and do some modelling himself, for the teachers' training of today
    • differentiate between himself and his environment. Up to this time
    • only when he learns to differentiate himself from his environment
    • that he may begin to examine what he himself is bringing forth in his
    • he does not concern himself with this at all. This does not occur to
    • the outside world. He will do this of himself because it lies in
    • understand because he cannot yet distinguish himself from his
    • movements either alone or in groups, man actually reveals himself
    • just as he reveals himself through speech. Now if there is the right
    • human faculties out of the very nature of man himself, for if you do
    • which man is sensible. He feels himself within space and he feels the
    • apparatus accordingly. He climbs a ladder or pulls himself up on a
    • of Gymnastics and Sport man fits himself into external space, adapts
    • himself to the world, experiments to see whether he fits in with the
  • Title: Kingdom of Childhood: Lecture 7
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    • here, when the child begins to differentiate himself from his
    • between the soul quality which he sees in himself and what is merely
    • he then himself writes in his essay must preserve this mood.
    • himself to be in touch with reality as he stands in his class.
    • meetings, each teacher speaks of what he himself has learnt in his
    • what laws, forces and substances are at work in man himself, and how
    • the real purpose of the Teachers' Meetings, to study man himself, so
  • Title: Spiritual Science and Medicine -- Lecture I
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    • notes that he had struck out a path for himself in medicine, with the
  • Title: Spiritual Science and Medicine -- Lecture III
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    • mere assertion of the patient himself. The patient then went to a
    • conceive a connection between man himself and that which is external
  • Title: Spiritual Science and Medicine -- Lecture IV
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    • the common, ponderable processes of external nature within himself,
  • Title: Spiritual Science and Medicine -- Lecture V
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    • answer. He had himself formed no opinion on the patient's age. As we
  • Title: Spiritual Science and Medicine -- Lecture VIII
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    • and the physical in man himself.
    • himself up to the exterior in this region.
  • Title: Spiritual Science and Medicine -- Lecture IX
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    • forward by forces outside himself, whether in a railway carriage or a
    • the other hand, man must educate himself to become a suitable reactive
  • Title: Spiritual Science and Medicine -- Lecture X
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    • kingdoms of nature in himself; in addition to the human kingdom, there
    • he must lead himself to the necessary point. So the organism has to
    • allied functions, separates himself from the general world process —
    • vision, where he once more individualises himself. This is why man
    • impact of the siliceous formative process upon himself. This is a
  • Title: Spiritual Science and Medicine -- Lecture XI
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    • himself for his own use. So that there is always a complementary
    • defend himself against the alien process of animality which has
    • bears the source of an extra-telluric activity within himself. This
  • Title: Spiritual Science and Medicine -- Lecture XII
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    • himself, in this direction, and discovered many things, through such
  • Title: Spiritual Science and Medicine -- Lecture XIII
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    • gives himself up to the surrounding world and has a comparatively
  • Title: Spiritual Science and Medicine -- Lecture XIV
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    • being to educate himself and evolve (granting steadfast effort) to the
    • which has ceased to be animal; so that man can identify himself with
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    • to inflict some injury on himself rather than to break what should
  • Title: Spiritual Science and Medicine -- Lecture XVII
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    • hands, legs and feet — or cannot adapt himself to a skillful use of
    • the initiative of the patient himself. All these considerations are so
  • Title: Spiritual Science and Medicine -- Lecture XIX
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    • him from the external world. Man himself is antimony. But the internal
  • Title: Spiritual Science and Medicine -- Lecture XX
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    • the organism. The man thus makes himself inwardly into an external
    • world, and most painfully and unpleasantly perceives inside himself
    • himself, makes it necessary to point out the true origin of these
  • Title: Lecture: Curative Education: Lecture 1
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    • himself what is outside and foreign to him; he acquires the faculty
    • human being in the process of relating himself to the outer world.
    • heredity; and again, why he works himself into this body with an
    • know himself. He simply stood there, rooted to the spot. What was the
    • himself about the liver, a constitution in which the liver was
    • lacking in the very function he had himself failed to bring down. You
  • Title: Lecture: Curative Education: Lecture 2
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    • Wulffen himself is a much more able man, and much more correct in his
    • thoughts he has evolved, of course, out of himself. But if we
    • system, which the human being constructed for himself from the real
    • is providing himself, clothing himself, with an ether body. And now
    • bringing with him his karma — is able to receive into himself
    • spirit-self — of which he is himself not yet in the least
    • ought to push through to deed), if he is able himself to feel the
    • succeed in eliminating in himself all subjective reaction of feeling
    • when faced with this phenomenon in the child. By ridding himself of
    • surface, and how important what he himself is, as teacher.
    • Society. Throughout the whole of the course he could not rid himself
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    • has to dive down into himself, and through very penetration of his
    • own being, immerse himself at the same time in the earthly-cosmic
    • forces, the earthly-cosmic active forces. Entering into himself, he
    • him to place himself, with his ego organisation, right into the force
    • him think himself into a stretching movement made with the
    • the child does not defy moral judgements; he adapts himself to the
    • not trust himself to speak. And as; a rule he would become quite
    • can lay hands on, gradually piling up for himself a little store or
    • part of a child to collect things, to save up things for himself. And
    • natural to the kleptomaniac himself. We must transplant ourselves
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    • he shudders at himself. But now it may equally well be a question,
    • something in his own surroundings, when he is himself doing
    • can no longer restrain himself but must give vent, there arises —
    • himself the methods he can use. He will know, for example, that a
    • contained. The child detects in himself the peculiar constitution
    • case, is to let himself be guided by the being in the child. It is
  • Title: Lecture: Curative Education: Lecture 5
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    • himself observed, namely, that the population of a certain district
    • in profile. And now, he simply cannot stop himself; whenever he sees
  • Title: Lecture: Curative Education: Lecture 6
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    • Dr. Steiner himself educated. Unskilfulness in the modern age due to
    • conditions, however, under which the boy finds himself at the present
    • This requires that the teacher shall be himself fully “there”.
    • allowing himself ever to lapse into vacancy or vagueness of thought.
    • smallest inclination to be constantly rousing himself into activity
    • part; for it will mean he has roused himself to inner mobility.
    • is stimulated as much as ever possible, and that the boy himself
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    • here, for in Eh man touches himself in his own organism; also U (as
    • himself in himself. In his case, everything that makes for the
    • be constantly making things himself. This will bring his limbs into
    • his present condition the boy himself helps in his own progress.
  • Title: Lecture: Curative Education: Lecture 8
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    • actions. You will have the distinct feeling that he himself has very
    • altogether conscious lying; for he does not himself know exactly what
  • Title: Lecture: Curative Education: Lecture 9
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    • himself surrounded by a kind of Prussianism. (As you will see, I am
    • his longing to acquire things for himself. The impulse will
    • being lives in man himself. Along with speech and language something
    • then for the very young child who does not yet speak himself, it is
  • Title: Lecture: Curative Education: Lecture 10
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    • are going on in his limbs, let him watch himself making the
    • about that he is continually occupied with something outside himself,
  • Title: Lecture: Curative Education: Lecture 11
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    • himself, and to see to it that imitation has its place in everything
    • himself — you will soon be able to notice progress in him —
    • world; he remains rooted in himself. In order to render this
    • who is the bearer of iron, makes himself independent of the principle
    • members. Anyone taking such a path would find himself in danger of
    • do you mean? That Trüper was the first to concern himself with
    • himself, who was after all a clever man, it appears to us today, does
    • of speaking and yet never made himself quite master of the art.
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    • transition to receiving his nourishment directly for himself. The
  • Title: Art of Healing: Lecture I
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    • everyone must manufacture for himself; “faith” must
    • to which he might devote himself in this way. This person
    • no memories, then he will be able to give himself up to it in
  • Title: Art of Healing: Lecture II
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    • bears within himself the next member, the astral
    • see this quite easily for himself. Moreover the same holds good
    • find himself faced with endless enigmas of the human organism.
  • Title: Art of Healing: Lecture III
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    • may work them over within himself, into that other condition
  • Title: Spiritual Science and the Art of Healing: Lecture I
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    • everyone must manufacture for himself; “faith” must
    • he might devote himself in this way. This person would then
    • he will be able to give himself up to it in such a way that the
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    • is a sentient being, he bears within himself the next member,
    • warmth or cold, everyone can see this quite easily for himself.
    • himself faced with endless enigmas of the human organism. For
  • Title: Spiritual Science and the Art of Healing: Lecture III
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    • within himself, into that other condition where he lies
  • Title: Report: An Outline of Anthroposophical Medical Research - 1
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    • between birth and death, is a being who cannot truly know himself by
    • time; he is unfolding within himself an image of the outer world.
  • Title: Report: An Outline of Anthroposophical Medical Research - 2
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    • between birth and death, is a being who cannot truly know himself by
    • time; he is unfolding within himself an image of the outer world.
  • Title: Threefold Order: Part II: Lecture: The Impulse Towards the Threefold Order
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    • working-man down himself on his two feet, as a human
    • awoken to the consciousness of himself, in quite a
    • merely every man for himself, is inseparably involved with the
    • X..., himself said. X merely wanted to point out the
  • Title: Principle/Economy: Lecture II: Christianity in Human Evolution: Leading Individualities and Avatar Beings
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    • from this embodiment for himself and experiences nothing that
    • himself into it. It was not such a high avatar that we can
    • etheric body of the ancestor within himself. As a matter of
    • himself with the language. In this same way, an exalted
    • such physical recollections that Christ Himself had actually
    • himself had sat at the feet of the Apostles' disciples.
    • Christ Himself. These were the individuals whom you know as
    • Christ Himself. And how is this to be done? It must be done
  • Title: Principle/Economy: Lecture III: More Intimate Aspects of Reincarnation
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    • himself again with a new etheric body. Now, through the
    • himself, but with a second entity extending out of him like a
    • avatar on earth was Christ Himself, who lived for three years
    • Himself. So we see that people in this era relied, as it
    • Himself with the astral body of the earth, thereby infusing
    • present! Paul did not allow himself to become a believer
    • universal stream of Spiritual Science will prepare himself or
  • Title: Principle/Economy: Lecture V: Results of Spiritual Scientific Investigations of the Evolution of Humanity: II
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    • is his connecting himself with his previous development, took
    • have to project himself into higher worlds in order to
    • himself. It was then that one of the copies of the etheric
    • is how it became possible for him to find in himself the
    • himself or herself from this tendency will understand
  • Title: Principle/Economy: Lecture VI: On the Occasion of the Dedication of the Francis of Assisi Branch
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    • Initiate gathered human beings around Himself in ancient
    • descended to the earth, He enveloped Himself with the
    • he says to himself, “Not only is there suffering in
    • able to move his limbs and says to himself, “Aging
  • Title: Principle/Economy: Lecture VII: The Macrocosmic and the Microcosmic Fire: The Spiritualization of Breath and Blood
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    • However, Buddha himself had once predicted the coming of
    • himself to Moses?
    • later in the fire at Sinai announces Himself as the Being who
    • announced Himself earlier in the fire element in nature, in
    • supposed to bring salvation to human beings announces Himself
    • Himself in the fiery element of nature, the element in which
    • humanity, announced Himself in the fire would be sufficiently
    • bramblebush is identical with the God who announced Himself
    • His intention to announce Himself to us. That is the
    • God on Mt. Sinai who announces Himself in thunder and
    • descended to earth and united Himself with the microcosmic
    • Krishna, one of the incarnations of Vishnu, speaks of himself
    • he himself explains
    • whom Vishnu lives as an avatar, says about himself: “I
    • Christ, however, saved mankind by means of what He Himself
  • Title: Principle/Economy: Lecture VIII: The Event of Golgotha. The Brotherhood of the Holy Grail. The Spiritualized Fire.
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    • saw how the godhead reveals Himself in our time through two
    • the blood. We have seen that the Christ announced Himself to
    • Moses, announced Himself as the I am the I am, and
    • him. After He had manifested Himself in this way, He appeared
    • our blood contains the same God who announced Himself in the
    • carrying the God within himself. The Event of Golgotha had to
    • himself: “What is this gift of life man has received
    • wrapped Himself into the same earthly materials that
    • Christ, that an individual who allows himself or herself to
    • body of Jesus of Nazareth woven into himself or herself. This
    • within himself that had been woven into this etheric body
    • this symbol who did not know how to elevate himself or
  • Title: Principle/Economy: Lecture IX: Ancient Revelation and Learning How to Ask Modern Questions
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    • also the etheric body of Shem himself. Any personality that
    • personality with a special mission had to bear within himself
    • example, was Melchizedek: he could show himself to Abraham
    • the means the student himself has been instructed to utilize
    • anthroposophist makes himself or herself a living recipient
  • Title: Principle/Economy: Lecture X: The God of the Alpha and the God of the Omega
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    • He said these words to himself: “Long ago, in ancient
    • more and more like Osiris himself. The soul will then itself
    • at that time could reveal Himself only from outside the
    • the aura of the sun, but he had had to prepare himself for
    • it was then that Ahura Mazdao revealed himself to Zarathustra
    • ejeh). And thus Zarathustra prepared himself slowly for
    • spiritual impulse of our time. Christ Himself has prepared
  • Title: Principle/Economy: Lecture XI: From Buddha to Christ
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    • of the Sun Spirit who revealed himself in the Sun Oracle of
    • manifested himself! Those who do not want to listen to the
    • who revealed Himself to me in the sun that I surrender
    • century who prepared himself for a great task after two
    • himself, the Leader of the Sun, had to descend to earth to
    • himself was reincarnated as one of the three Wise Men of the
    • Christ united Himself with the earth when the blood streamed
    • transformed him from Saul to Paul. Paul said of himself that
    • which the Christ Spirit Himself had dwelled, can be found in
  • Title: Lecture I: Man in the Past, the Present and the Future
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    • consequence, man today believes only in that part of himself which is
    • But he went further. He said to himself: When that which lives in
  • Title: Lecture II: Man in the Past, the Present and the Future
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    • does not say to himself: Here I have a plant which has a root which
  • Title: Lecture III: Man in the Past, the Present and the Future
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    • for himself what happens during these three days in the world external
    • found that whatever it was he had stirred up inside himself continued
    • its activity, and he could not rid himself of it. If he looked up at a
    • everywhere, and he lived in an inner struggle to get himself back into
    • in this. Whenever man approaches the spiritual world inside himself,
    • positive kind, as opposed to those he himself called negative. Anyway,
  • Title: Lecture IV: The Sun-Initiation of the Druid Priest and His Moon-Science
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    • When he exposed himself to all that his circles, his cromlechs could
    • himself to these influences at the time which we now call the season
    • strange monuments today, he placed himself in a condition to gain
    • A medicine, on the other hand, would be something that man himself
    • was the bringer of what man drew forth from himself in the first
    • wanted man to live with Nature and not to sink into himself, and they
    • the whole Cosmos. Then he gazed on man himself. Through his peculiar
  • Title: Descriptive Sketches: Lecture I
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    • soul who searches into himself a little, hatred, even if quite
    • was very greatly helped, and felt himself lifted above many
  • Title: Descriptive Sketches: Lecture II
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    • compels himself to leave it off, and then in quiet meditation tries to
    • I have nothing to do with it!” A man might really deceive himself
    • aroused, and that man can really raise himself to a realisation of
    • himself looking down more and more on those below, the spiritually
    • the happiest of lives, and finds himself obliged to take his natal
    • his mind and undecided, may say to himself: “Perhaps I shall be
    • experienced teacher will not easily allow himself to be persuaded
    • little talk about that), has developed in himself the forces
    • the latter. Man himself appears as a very important being in the
  • Title: Lecture: The Cycle of the Year: Lecture I
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    • himself, that is, when he is holding his breath within him. In the
    • man who has inhaled holds the air entirely in himself.
    • sensitive to such things would have to say to himself with regard to
    • world, permeates and saturates himself with the quality of the stars,
    • permeating himself with the Easter spirit, and by St. John's Day he is
    • most strongly imbued with that with which he began to permeate himself
    • begins again to immerse himself in the cosmic world, and is most
    • unites him as man with the earthly, says to himself: “The age is
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    • so united Himself with mankind that He could still give revelations to
    • immerse himself in something into which he could not submerge
    • physically. He immersed himself in the soul-spiritual element, and
    • danger for the human being. A man said to himself: “When anyone
    • inwardly fortified himself, in order to withstand the attack from all
    • strength which a man had himself developed in his soul-spiritual
    • growing and sprouting, permeates also man himself; namely, what the
    • united Himself with mankind, and since then He lives, not only in the
    • descended to the Earth, had Himself become man, He could descend into
    • that the Christ remained on Earth. For Christ had so united Himself
    • think about this festival in such a way that he can say to himself:
    • inner force of his soul, he can no longer, of himself, find anything
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    • himself as earthly man in the universe. Thus we can say that in
    • Scholastics. That out of man himself, only knowledge of the sensible
    • but man needs them nonetheless, in order to unite them with himself,
    • beings with himself, if at a certain festival time — it would
    • autumn! Then he would prepare himself in the right way precisely for
    • place himself in this cosmic activity: three to one, one to three.
  • Title: Lecture: The Cycle of the Year: Lecture IV
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    • put his hands to the plough; he had to adapt himself to the outer
    • noticed in the outer world what sort of form he himself had as man.
    • At midsummer man learned to know himself inwardly, in relation to his
    • ego; in the depth of winter he learned to feel himself outwardly, in
    • his being, how he actually felt himself, was not acquired simply by
    • year, so intimately linked that he had to say to himself: “I know
    • cosmos. Indeed he felt himself so little to be an earth-being that he
    • modern constitution, if he applies himself once more to the spiritual.
    • man must be learning to understand the cosmos, acquire for himself
    • felt himself within this form in such a way that he felt only the
    • himself; he must learn to know the etheric and astral elements outside
    • himself. This he can do only through the deepening of spiritual
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    • himself as moral impulse what is revealed at this time of midsummer
    • night time. Only he made a distinction, saying to himself:
    • time, man knew that he was lifted up above himself as he then was into
    • again from man.” He notices how he is directed back to himself;
    • and around the Earth, man felt that he himself was becoming woven
    • what man felt within himself to be connected of itself with this year.
    • being in midsummer felt himself lifted out above himself to the
    • divine-spiritual existence of the cosmos, so he felt himself in
    • midwinter to be unfolding downward below himself. He felt as if the
    • And he said to himself — again I have to describe it in more
    • modern words — man said to himself: “During the height of
    • himself entrapped by Earth's darkness. Just as during the height of
    • summer man was in a sense torn out of himself, his soul-nature being
    • himself the lower animals, then, stage by stage what exists as higher
    • the life of the year in its course was now taken into man himself. It
    • everything passively, wants to set himself down in front of the world
    • capacities within himself, the metamorphosis of the festival-thought
    • consummate within himself.
    • Man is referred back to himself. What must now awaken when Nature
  • Title: Lecture I: The Balance in the World and Man, Lucifer and Ahriman
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    • for Lucifer (not he himself but the hosts belonging to him) to enter
    • of fact, man will not actually find himself with feet of horn, but the
    • Ahriman can insinuate himself, just as Lucifer can creep into an
    • of the wisdom contained in the legend. Faust must bind himself to
    • he must yield to it, bind himself to it, succumb to it.
    • himself master of the forces contained in the processes of the
    • but he takes them into himself in the right and healthy way, so that
    • of the Sphinx-nature, to cast it out of himself. When he was able to
    • receive Ahriman into himself. The man of the Fifth Post-Atlantean
    • himself. The process is the reverse of that enacted by Oedipus.
    • And moreover he does so, by surrendering himself to a life that is not
    • being who takes the Lucifer-nature into himself.
    • himself, are connected with the external world. Doom falls upon his
    • race, not merely upon himself. Even the doom that falls upon him is of
    • an external character; he pierces his eyes and blinds himself;
    • they are inner tragedies. Again in this respect, Faust reveals himself
  • Title: Lecture II: The Balance in the World and Man, Lucifer and Ahriman
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    • soles of human feet. He thinks this over and says to himself: “The
    • himself from this anatomical and physiological thinking and work
    • from the other are trying each to grasp something for himself, The
  • Title: Lecture III: The Balance in the World and Man, Lucifer and Ahriman
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    • difficulty someone might experience who, in order to relate himself
    • away from himself. Kant has given great and grand expression to this
    • when man surrenders himself to duty, he goes right out of himself. It
    • is in this going-out-of-himself in the feeling of duty, that man can
    • were to give himself up entirely to this, he would lose the ground
    • he must endeavor, when he surrenders himself to duty, to find within
    • himself at the same time something that shall give him weight, so that
    • love duty he no longer merely surrenders himself to duty; he rises out
    • of himself, taking with him the love with which otherwise he loves
    • himself. The love that lives in his body, in his egoism — this love
    • he takes out of himself, and loves with it duty. So long as it is
    • self-love out of himself and loves duty in the way that otherwise he
    • loves only himself, he releases Lucifer. He takes Lucifer into the
    • the love out of himself and offer it to duty, then he will continue to
    • love only himself; and since he cannot love duty, he is obliged to
    • subject himself to her, he becomes a slave to duty, he becomes,
    • Schiller sets himself this very question in his
  • Title: Poetry/Speech: Lecture I: The Art of Recitation and Declamation
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    • flatters himself that he can also write poetry. It would not so
    • did not come from himself.
  • Title: Poetry/Speech: Lecture III: The Art of Recitation and Declamation
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    • himself completely into the epic feeling, the epic metre of the
    • himself into the classical feeling for hexameter verse with even
    • through observation of man himself, both these forms as I have just
    • man himself becomes an instrument of artistic expression. Knowledge
    • arts which make use of man as an instrument, we can see man himself
  • Title: Poetry/Speech: Lecture IV: Poetry and the Art of Speech
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    • and whoever wishes to re-create his composition must make himself
    • himself down) :
    • himself may, in the sense of Novalis, lift the veil of truth. It is
  • Title: Poetry/Speech: Lecture VI: Speech-Formation and Poetic Form
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    • himself
    • then feel himself
    • within himself.
    • himself to have found in Greek art.
    • understand with full intensity how, when he himself spoke his
    • conceived after he had sunk himself in the metrical, inwardly
    • find his way back to Hellenism. He believed himself, as he felt at
    • is an overflowing of what lives in man himself into speech. In the
    • Apollo’s lyre, meaning man himself as a work of art: a
    • he himself recited them. This he actually did; those who were still
  • Title: Poetry/Speech: Lecture V: Poetry and Recitation
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    • has come to himself in his individual
    • re-create for his audience. The poet must submerge himself in the
    • when he could no longer come to terms with himself without
    • believed himself to have uncovered the clue. He believed, too, that
    • himself – and even though to begin with this experience is
    • to refer back to himself what he feels vibrant in the world around
    • perceptions to life in himself do they seem abstract or hollow. I
    • to that degree of life who cannot himself enter vitally into
    • avail himself of the language to present the spiritual world. We
    • himself confronted by the spiritual essences of things, the lyric
    • bring to full maturity in man himself
  • Title: Poetry/Speech: Lecture VII: The Uttering of Syllables and the Speaking of Words
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    • Homer himself does
    • spiritual powers, whose earthly sheath he felt himself to be, to
    • the point where man in his freedom started to feel himself a sheath
  • Title: Poetry/Speech: Lecture VIII: The Interaction of Breathing and Blood-Circulation
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    • brings forth from himself again what the aesthetic activity of the
    • speech-formation must ask himself when confronted with a poem: Have
    • himself differentiates in a wonderful way between declamation and
  • Title: Poetry/Speech: Lecture IX: The Alliteration and Terminal Rhyme
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    • to its primal innocent state. Particularly when man felt himself
    • being himself a psychic-spiritual entity. All this corresponded,
  • Title: From Jesus to Christ: Lecture I: Jesuit and Rosicrucian Training
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    • immediate environment, but in the whole world to which man himself
    • recognise within himself the response which the development of the
    • else. The pupil has to call up for himself, in absolute solitude and
    • a man; how if he were left to himself he would incur the utmost of
    • he has to practise severe exercises, picturing to himself in
    • of Lucifer and makes Himself King of the whole earth — the
  • Title: From Jesus to Christ: Lecture II: Rosicrucian Training and Anthroposophical Training
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    • himself: What is the one and only way to explain this progress? He
    • merely with himself, with his own psyche. The individual says to
    • himself: I am placed in the world of maya; desire brought me into it,
    • different. While the Buddhist limits himself to concern for the
    • humanity. He feels himself bound up with all men as a single
    • blames others and never himself; a person who is always filled with
    • his own life, and thereby can experience through himself the
  • Title: From Jesus to Christ: Lecture III: Sources of Knowledge of Christ, Lord of Karma
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    • occurred in which the most important part was taken by Christ Himself
    • beginning of our era. Just as we must say that for Christ Himself the
    • Himself, will make it possible for men to learn to see the Christ, to
    • himself, and will illuminate the form of Christ in the etheric world.
    • the Christ and the Christ Himself. Once the body which was to be the
    • existence of Christ Jesus Himself. The individuality in question is
    • he won for himself high powers and reached a certain climax in his
    • etheric body, and astral body of Jesus; hence He had not himself
    • earth, who from out of the Universe connected Himself with a human
    • something was laid upon him that he could not lay upon himself by his
    • concerned Christ Himself. And what part was man called upon to take
    • his soul, Pascal set himself the question: What would have become of
    • arises so that man recognises himself as God, it leads to pride,
    • the God who bowed Himself to the Cross; when the soul looks to Christ
    • bowing Himself to death on the Cross. And that, too, is the only
    • these statements is an answer for a man who is conscious of himself,
  • Title: From Jesus to Christ: Lecture IV: Experiencing the Christ Impulse, Jerome and the Gospel of St. Matthew
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    • experience the Logos with himself, he could not experience it fully
    • quite certainly deceive himself. In a human way we can go deeply into
    • approach the Pauline Epistles feeling himself ready to understand
    • no one may ever give with reference to himself: it can be given only
    • himself not ripe for what it contained, then certainly other men were
    • allowed himself to impart in a certain way the Gospel of Matthew to
  • Title: From Jesus to Christ: Lecture V: Redemption of the Physical Body
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    • everyone who occupies himself with Spiritual Science must put to
    • himself is the following. Is not all that external physical cognition
    • understand Spiritual Science. When a man can say to himself, ‘All
    • permits us to see deeply into the soul of the man who felt himself
    • we must say that he felt himself connected in his inner being with
    • Gods was to clothe them with this human form which he himself valued
    • himself as made in the likeness of the Divine, and he carried out his
    • the man who can consciously say to himself: “Through the inward
    • understand human existence, of feeling himself bound up with God and
    • significance of the physical body. And Job himself says, for this too
  • Title: From Jesus to Christ: Lecture VI: St. John and St. Paul, First Adam and Second Adam
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    • that the Father Himself raised up the Christ. Here we are shown that
    • himself, Paul, as to one born out of due time, Christ had appeared
    • takes into himself, and they fill out the invisible Phantom. If the
    • to take this denser matter into himself. If the Lucifer force had not
    • Himself the residual effects that had come from Lucifer, but with no
  • Title: From Jesus to Christ: Lecture VII: The Mystery of Golgotha, Greek, Hebrew and Buddhist Thought
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    • from easy for a modern man, for he would have to admit to himself:
    • anthroposophist must have trained himself to rise above this kind of
    • inherit what he has lost. He can inherit it, he can clothe himself
    • with it, as he clothed himself with the first Adam; he can become one
    • himself? This is not hard to understand: we need only consider the
    • evolution. In so far as man takes into himself the incorruptible body
    • detail today, if he clothes himself with this incorruptible body, he
    • Himself in the body of a man. That is the greatest sacrifice that
  • Title: From Jesus to Christ: Lecture VIII: The Two Jesus Children, Zoroaster and Buddha
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    • occult process known to everyone who has made himself conversant with
    • familiarise himself with the products of human culture on earth. By
    • takes into himself the substance of the physical earth; he
    • the forces which Buddha had gained for himself came into the wider
    • experiences would show himself without talent for all that men have
    • to which he himself had previously attained. Hence we form a correct
    • whatever he has won for himself. When Zarathustra forsook the
    • passes over into all people. Paul himself is convinced that it was
  • Title: From Jesus to Christ: Lecture IX: The Exoteric Path to Christ
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    • find it possible gradually to take into himself that which comes
    • Theosophy will find himself somewhat estranged from the manner in
    • himself to the knowledge that a deepening of Theosophy occurred so
    • through himself, only through his own inner development, he cuts off
    • real process which does not concern himself only. The Germans say
    • what he has given out from himself, is not connected merely with
    • himself but with the whole objective course of cosmic development,
    • then he will no longer be able to say to himself that compensation
    • with by himself. To compensate for the objective Luciferic event,
    • everything that man himself has brought about. But then we come to
    • the Christ, can raise himself in spirit to what will indeed be in the
  • Title: From Jesus to Christ: Lecture X: The Esoteric Path to Christ
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    • of the John Gospel had himself witnessed many of the events he
    • permeates himself with the feeling of humility in regard to the
    • the physical world!’ A person who permeates himself with this
    • nevertheless can raise man above himself.
    • as if he were outside himself, and was watching himself scourged
    • a man who thus seeks within himself to experience first the four
    • himself ripe to receive the Phantom which rose from the grave of
    • quite remarkable impression on him. He will say to himself: ‘I
    • sufficiently large number of people. Christ Himself will be
    • to life, how he can free himself from the thirst for existence, as
    • become properly conscious of himself, will have the feeling: ‘There
    • himself for the Christ-Event, he will experience it. The vision of
    • himself no longer needed to incarnate again on earth. And when we
    • preceded Jesus of Nazareth by a century. Jesus of Nazareth Himself
    • prepared himself for his Bodhisattva-incarnation so that he can
    • himself up as the one who can be filled with a higher individuality.
    • Himself at the time of the Events of Palestine with a man, to embody
    • Himself in a man and to make the upward path possible for humanity —
    • Himself.
  • Title: Deed of Christ: Lecture 2: The Deed of Christ and the Opposing Spiritual Powers. Lucifer, Ahriman, Asuras.
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    • that by realizing himself as distinct from his environment he might
    • when he bases himself solely upon the manifestations of the world of
    • of the sentient body. Lucifer anchored himself in the sentient soul;
    • possibility of karma. Then He came Himself to the earth, and we know
    • isolated, thrust back into himself as though a wall were between
    • himself and every other soul. And this feeling of isolation would have
    • would have been thrown back into himself, nor could he have found any
    • finds in himself the force to profit by his karma in physical
    • have been engulfed in error, because having hardened within himself he
    • none other than Christ Himself. Karma has come into humanity through
    • Christ truly is, then he redeems himself and the Luciferic Beings
    • Christ Himself to those around Him, when He said: “Ye shall be illumined
    • wisdom-inwoven. Christ Himself foretold that this Spirit would come to
    • Himself reign as the Light over the Lodge of the Twelve. The
    • is it enough if a man simply says to himself that he need not have this fear?
    • — By no means does that suffice. A man who does not concern himself with
    • under his command, but by permeating himself with the Spirit, by
    • Man thinks to himself: Why need I trouble about what happens in the
    • worlds. For it is only by allying himself in spirit and soul with the
    • proclaimed as the Spirit by Christ Himself.
  • Title: Deed of Christ: Lecture 1: Mephistopheles and Earthquakes
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    • nether region where the Mothers dwell. Mephistopheles himself may not
    • approached mankind together with his hosts and entrenched himself as
    • spiritual Beings of a higher rank than himself; these Beings would
    • man's eyes were opened prematurely. But since Lucifer himself was an
    • Luciferic hosts were visible — not Lucifer himself. These noble
    • himself from the spiritual hosts of heaven after the separation of the
    • Ahriman himself is no mirage — far from it! But what is conjured
    • at the same time he lends himself in any way to occult practices, then
    • destiny was brought on by the man himself. Karma demands of us that we
    • able to make use of his knowledge to help himself or those near him.
  • Title: Lecture: (On) Apocalyptic Writings - I
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    • moreover, of proclaiming one himself. I said that the gaze of the seer
    • Therefore the Apocalyptist must be able not only to transfer himself
    • only move freely, can only be conscious of himself, in the physical
    • Man will himself perceive the existence of a Divine World-Spirit. That
    • Divine is within himself, because he has understood the Apocalyptic
  • Title: Lecture: (On) Apocalyptic Writings - II
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    • which to find access to the hearts of the unlearned folk. He himself
    • steep himself not merely in the theological but in the human attitude
    • and feeling of a deeply initiated Christian who has himself
    • Himself, by Him through Whom Christianity itself came into the world.
    • himself, is the Thought. Man raises himself through Thoughts to life
    • world. But he is conscious of himself only in the physical world. The
    • this to himself, he said, “Just as when a man speaks, his words
    • Mystery wherein man himself goes through the gate of death in order to
    • and man can only kindle this fire in himself when he draws its force
  • Title: Education: Lecture I: Science, Art, Religion and Morality
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    • greatest artistic achievement of the Cosmos — man himself.
    • religion. He who applied himself to this kind of knowledge —
    • the will of divine ordnance. He felt himself pervaded by divine
    • is an act of conscious experience. Thus will man himself become the
    • power. Morality will be a creation of the individual himself, and the
  • Title: Education: Lecture II: Principles of Greek Education
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    • development. But man has not yet accustomed himself to respect the
    • Greek himself was not primarily concerned with the development of
    • himself is tinged with the hue of thought.
    • breathes — as indeed he must do in order to provide himself
    • of the spirit in himself must achieve it as the result of a training
    • then gives himself up to the life that is freely unfolding, the soul
    • within himself at the barbarian that has developed since the days of
  • Title: Education: Lecture III: Greek Education and the Middle Ages
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    • the highest type of Greek. He thought to himself: I reverence the
    • is reached it behoves man himself to become responsible for the
    • more or less the attitude of the Greek to the child. He said to himself:
    • tradition. Since the Middle Ages man has given himself up to this
    • ‘comes to himself.’ And if, as it sometimes happens
  • Title: Education: Lecture IV: The Connection of the Spirit with Bodily Organs
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    • himself in a mirror and see a skeleton and moreover a dead skeleton.
    • being. If his feeling is healthy he should be able to feel himself
  • Title: Education: Lecture V: The Emancipation of the Will in the Human Organism
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    • work before. Man becomes a being complete in himself, one who has
    • little indeed is known about what is going on in man himself. The
    • devotion arising within man in times when he believed himself to be
    • himself is soul and spirit, because he has a physical nature, a
  • Title: Education: Lecture VI: Walking, Speaking, Thinking
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    • instruct. The first essential is that he himself shall understand the
    • child who has been forced on to walk and to adjust himself in space by all
    • child learns to walk, to orientate himself in space, to transform the
    • feels as though the living were lifeless. When he hurts himself, a
    • inner life and give him such toys as he can himself inwardly understand.
  • Title: Education: Lecture VII: The Rhythmic System, Sleeping and Waking, Imitation
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    • must himself feel and experience this ‘musical’ quality.
    • by rhythm. The teacher must feel himself so inwardly living in this
    • to think for himself, forcing him to think? Certain organic forces that
    • may give himself up to a purely mystical life of soul and spirit,
    • the body when he immerses himself in thought, is no true thinker.
    • teacher himself should be an artist through and through. The more joy
    • always attempting to escape, to free himself from those organic
    • fourteen or fifteen he can reason for himself, but before this age we
    • teacher himself loves it. Then we grow up, not bound hand and foot by
    • God Himself. The growing human being is indeed His most splendid
    • this age he wants the teacher to prove himself worthy of this reverence
  • Title: Education: Lecture VIII: Reading, Writing and Nature Study
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    • in which definite distinction is made between himself and the outer
    • world. The child only begins to realize himself as a being apart from
    • himself and this living outer world. We must give him the feeling
    • that just as he himself can speak, so everything that surrounds him
    • to distinguish himself from his environment.
    • the being of man spread over the earth in diversity of forms, man himself
    • can pass on to study man himself. This should be when the child is
    • within himself that which is manifested in the fishes and that which is
    • a man realizes that by the grace of the living spirit he himself is
  • Title: Education: Lecture IX: Arithmetic, Geometry, History
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    • complete; he himself must find out how to complete it. In this way we
    • then let the child himself perceive how the given sum can be divided
    • In this way the child begins to realize that he himself is
    • a realization that history is a living process and that man himself
    • the child. He must himself be able to live in the events, to form his
    • make himself completely master of the lessons he has to give.
    • The teacher himself doesn't know them, for he has to read from notes.
    • history. It must flow forth from the teacher himself. Nothing must be
    • abstract; the teacher himself as a human being must be the vital factor.
    • and being of man, the teacher must himself be “man” in
  • Title: Education: Lecture X: Physics, Chemistry, Handwork, Language, Religion
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    • himself as an individual apart from the world. Before this age there
    • himself and the phenomena of the outer world. Up to the ninth year,
    • himself and the world at large. Between the ninth and tenth years we
    • to the world. Hitherto he has lived chiefly within himself, but he is
    • He distinguishes himself from the world.
    • about the world, but about himself as well. To think about oneself means,
    • educational system, but in the human being himself. The Waldorf
    • School education is the human being himself, not the human being as
  • Title: Education: Lecture XI: Memory, Temperaments, Bodily Culture and Art
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    • at the Waldorf School in that our school doctor himself is on the
    • as early as possible to occupy himself with modelling, for what his
    • teaching we give on the subject of art. If the teacher himself is
  • Title: Human Values in Education: Lecture I
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    • develop himself if he is to prove worthy of his calling.
    • its inaugurator will consider himself to be a tremendously
    • will consider himself a “practical” man.
    • the child himself. We experiment with the child because we can
    • man is applying himself to acquire knowledge, to exhort him to
    • field would be at most if the teacher were to consider himself
    • the human being himself, when as soul and spirit he dwelt in
    • spirit has separated himself completely from what is physical,
    • some picture of man which he can set before himself. Let us
    • were far more gifted than the teacher himself. What would he
    • himself is certainly no genius. For he knows that he has not to
  • Title: Human Values in Education: Lecture II
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    • develop himself if he is to prove worthy of his calling.
    • himself, and this comes to expression in his features also,
    • himself in outer life. This knowledge is what true
    • For if we take a man who has so prepared himself in pre-earthly
    • is nothing of greater interest than to set himself the problem
    • believes that he can, as it were, impose this love on himself,
  • Title: Human Values in Education: Lecture III
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    • develop himself if he is to prove worthy of his calling.
    • adapts himself to the outer process of breathing, even then,
    • child himself. Now today people study the substances they meet
    • what is of like nature with himself. He must only gradually
    • “row” himself towards it; his whole body was then
    • movement the tendency to adapt himself to others, to
    • as gesture, he shuts himself off from everything else. If we
    • nature of gesture; he cannot do otherwise than yield himself up
    • something visible. But now he puts a question to himself:
    • world, so now he relates himself in a moral sense — his
    • relation to himself. At this age the child must, for instance,
    • method. We must value the fact that the child unites himself
    • anything beyond what he himself wants to fashion out of his own
    • whether in soul, spirit and body he is able to relate himself
    • himself. He is a complete natural order. And it can happen that
    • himself is not much older. When a question is put to him he
  • Title: Human Values in Education: Lecture IV
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    • develop himself if he is to prove worthy of his calling.
    • learns quite instinctively to differentiate himself from
    • differentiate himself from it, are the time when we can begin,
    • Anyone who has trained himself to observe such things and
    • doesn't even know it himself! This disturbs the lesson
    • world belongs, strictly speaking, to man himself. Think how the
    • hold of his own inner being and thereby place himself as man in
    • himself against a table he imagines the table to be alive and
    • does not yet differentiate himself from the outer world. This
    • matter. He wants to limit himself to what is material but he
  • Title: Human Values in Education: Lecture V
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    • develop himself if he is to prove worthy of his calling.
    • allow himself to be put off, but continued his studies, and it
    • himself to say a word. The poet then said: “Come now,
    • himself heard, as with the good child, because he does
    • teacher himself truly lives in accordance with his precepts. It
    • realise that he himself must be an example in the school of
  • Title: Human Values in Education: Lecture VI
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    • develop himself if he is to prove worthy of his calling.
    • child himself, especially where physiological-pathological
    • into account and work it out for himself; he must look at the
    • between himself and the parents, as he sees them in their home,
    • for the quite young child, to be able to say to himself; You
    • place himself under an authority
    • is there. What does the child now say to himself unconsciously?
    • shaken. The child begins to ask himself in his life of feeling:
    • not think this even subconsciously. He must ask himself whether
    • what he himself has absorbed into the atmosphere of the
  • Title: Human Values in Education: Lecture VII
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    • develop himself if he is to prove worthy of his calling.
    • must needs say to himself: “I have put too much strain on
    • done himself in the first place, by overburdening the child
    • himself and pays no heed to what is going on in the class. If
    • attract his attention and draw him out of himself. As a rule
    • himself in hurrying from one thing to another in
    • actively engaged in accustoming himself to eating only a small
  • Title: Human Values in Education: Lecture VIII
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    • develop himself if he is to prove worthy of his calling.
    • inner relationship with himself, whereas at the time when man
    • outwards into the world beyond himself. The experience of
    • therefore the teacher can accustom himself to regarding the
    • that in the end no child by himself will know anything.
  • Title: Human Values in Education: Lecture IX
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    • develop himself if he is to prove worthy of his calling.
    • once expressed himself as follows: I cannot think of an
    • bear heat and cold, how to adapt himself to the physical world,
    • education still worked on man himself. You will see that
    • was made to man himself. The so-called exact sciences of today
    • no longer look at the human being himself, but only at what can
    • realisation in Bolshevism. He himself remained an ordinary,
    • himself in control of economic and business life. He has been
    • everything turns on man himself. Hence emphasis should not be
  • Title: Human Values in Education: Lecture X
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    • develop himself if he is to prove worthy of his calling.
    • about out of man himself. On anthroposophical soil many such
  • Title: Practical Course/Teachers: Lecture I: Introduction - Aphoristic remarks on Artistic Activity, Arithmetic, Reading, and Writing
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    • himself can shape all that is on the board, just so. He will
    • grow as if of himself into what we desire to pass on to him,
    • tell him that he himself makes a circle with his eye. This is
  • Title: Practical Course/Teachers: Lecture II: On Language - the Oneness of man with the Universe
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    • cosmos. For man by himself would be content to admire, to be
    • organized that with rightly directed feeling he can himself
    • understand the pupil himself correctly if you wish to educate
  • Title: Practical Course/Teachers: Lecture III: On the Plastically Formative Arts, Music, and Poetry
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    • himself less grubby.)
    • man that hath no music in himself
    • himself becomes more disposed to a living experience of the
    • man himself is creative. Here he does not create out of a given
    • element that goes beyond nature, and that man himself becomes a
    • will-like element of music is that man should feel himself part
  • Title: Practical Course/Teachers: Lecture IV: The First School-lesson - Manual Skill, Drawing and Painting - the Beginnings of Language-teaching
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    • it himself. It is very important to make this fine distinction.
    • the child himself will turn it over; he will not absorb it with
  • Title: Practical Course/Teachers: Lecture V: Writing and Reading - Spelling
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    • one teacher as by another. But every teacher puts himself into
  • Title: Practical Course/Teachers: Lecture VI: On the Rhythm of Life and Rhythmical Repetition in Teaching
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    • first the process of familiarizing himself with the meaning of
    • for himself that a reading passage can be remembered better
    • teacher who cannot himself develop what he instilled into
  • Title: Practical Course/Teachers: Lecture VII: The Teaching in the Ninth Year - Natural History - the Animal Kingdom
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    • horse, and the human being himself, you gradually awaken in the
    • finds himself more separated from his surroundings. For this
    • thoughts and feelings to the way in which he himself is only
    • to the mouse, sheep, or horse. Through feeling himself duly
    • feelings by which he will later know himself to be fully
    • man for himself; these descriptions would simply be
    • setting of nature and felt himself, as a human being, one with
    • himself towards that end, he won Schiller's great admiration
  • Title: Practical Course/Teachers: Lecture VIII: Education After the Twelfth - History - Physics
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    • physical process which really occurs in man himself, namely in
    • to the organs of man himself, because only then does the child
    • comprehension of man himself, that is that he learns, along
    • himself — just as we should cultivate the telling of
    • the teacher believes it himself, but in his subconscious nature
    • naturally unaware. He says to himself: “Yes, the teacher
    • nature, you take a delight in it like the child himself,
    • out into the world and find himself required to qualify
  • Title: Practical Course/Teachers: Lecture IX: On the Teaching of Languages
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    • impersonal sentences. Then Franz Brentano occupied himself with
    • and encourage him to invent an example himself. The work which
    • wanting to do it himself, that while one child is producing an
  • Title: Practical Course/Teachers: Lecture X: Arranging the Lesson up to the Fourteenth Year
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    • writing. When man adjusts himself to writing he is obviously
    • and to have the teacher confining himself to correcting their
    • do this without book himself, from memory, and for the children
  • Title: Practical Course/Teachers: Lecture XI: On the Teaching of Geography
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    • canals, that he builds railways for himself. Then we show how
  • Title: Practical Course/Teachers: Lecture XII: How to Connect School with Practical Life
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    • a footing for himself in life. It is very important for the
    • himself lucky. On the contrary, he feels: I have forgotten what
  • Title: Practical Course/Teachers: Lecture XIII: On Drawing up the Time-table
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    • something which he himself likes to tell about. In all this
  • Title: Practical Course/Teachers: Lecture XIV: Moral Educative Principles and their Transition to Practice
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    • child is to learn — then the child himself, or the
    • consciousness, the child feels himself now a cat, now a
    • imagination, that the child can still imagine for himself, in
  • Title: Study of Man: Lecture I
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    • receives this other form of existence in that he lets himself be
    • existence. He clothes himself with earthly existence.
    • teacher who occupies himself with thoughts of the evolving human being
  • Title: Study of Man: Lecture II
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    • by the human being himself. And it is because the activity which you
    • boundary. This boundary is the whole life of the physical man himself
  • Title: Study of Man: Lecture III
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    • activity what in himself is related to the dead element in Nature, he
    • the super-sensible nature in man himself, to that which makes him an
    • question must be asked: how would it be with the world if man himself
    • out from himself the higher animals, to throw them off, as it were, so
    • that he himself could progress. I will make a comparison to describe
    • continue if man himself were not there. The process of Nature is a
    • In evolving geometry he is copying something that he himself does in
    • in man himself substances and forces are recreated, that the earth is
  • Title: Study of Man: Lecture IV
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    • himself (to a greater or lesser degree) as a plurality, in contrast to
    • the tendency to be satisfied with himself. The more advanced man never
    • wants to be so thoroughly satisfied with himself because he has always
  • Title: Study of Man: Lecture V
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    • pass through the world feeling himself continually in an atmosphere of
    • himself further, and in this further development what formerly was not
    • And so it comes to all its other deductions. Kant himself is not clear
    • longer express himself, the moment in which he passes through the
  • Title: Study of Man: Lecture VI
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    • condition in which a man gives himself up in his whole soul being to
    • children, and educative for the child himself — and get him to
    • what Goethe dictated. If Goethe had had to write it down himself he
  • Title: Study of Man: Lecture VII
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    • distinguished himself by his power of observation, and who recognised
  • Title: Study of Man: Lecture VIII
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    • which a human being can relate himself to the world. But these are the
    • pours himself into the act of seeing by way of the sense of movement?
  • Title: Study of Man: Lecture IX
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    • could not express himself in speech unless he were continually
    • reason that he gives himself up to his environment by imitating the
    • educator to be ever willing to raise himself above what is
    • essential is that the teacher himself by living in art should see to
  • Title: Study of Man: Lecture X
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    • has done hitherto. He will feel differently if he says to himself:
  • Title: Study of Man: Lecture XI
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    • clock) can be trained to awaken a much cleverer man than himself, so a
    • has been helping himself forward by imitating grown-up people, and he
    • must ask himself: How can I get the right balance between imagination
    • in exercising mobility, so that the child can himself transform what
  • Title: Study of Man: Lecture XII
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    • within himself. He allows the plant kingdom to arise out of the carbon
    • combustion. The human being cannot endure this in himself, it makes
    • within himself he cannot fulfil the beginning or the end.
    • should they decompose. Man unites himself in body with a central part
  • Title: Study of Man: Lecture XIV
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    • This, in turn, throws light on what the teacher must be himself. He
    • of pedagogy. And whoever will receive pedagogy into himself, let him
  • Title: Spiritual Ground: Lecture I: The Necessity for a Spiritual Insight
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    • outside of himself. Have we the right to believe that with our
    • child the adult is the mediator between the divine world and himself
    • if he is not abnormal — the moment when he says to himself:
    • time. The child suddenly finds himself isolated. He seeks something to
    • illness should say to himself: What is going on in the organism are
    • nature. He was himself tremendously interested in all his microscopic
    • must develop something different from what the child has in himself.
  • Title: Spiritual Ground: Lecture II: Spiritual Disciplines of Yesterday: Yoga
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    • Thus: Just as we look away from the reflection to the man himself when
    • himself when he wanted to learn about the spirit. Suppose we ask
    • does not start by man's saying to himself: I can think, and can
    • man's saying to himself: Even if I think about all things with the
    • a seer, a clairvoyant. He cannot train himself in these methods! How
  • Title: Spiritual Ground: Lecture III: Spiritual Disciplines of Yesterday and To-day
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    • the same measure man is enabled to receive into himself psychic and
    • himself with the whole course of man's life. He is not concerned with
    • product of organic development. We do not see into man himself. We do
  • Title: Spiritual Ground: Lecture IV: Body Viewed from the Spirit
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    • imitator; he models himself entirely on the physiognomy of the adult,
    • into himself. Thus the very condition of the child's organism will
    • the rhythmic system of the human being himself. The inner man himself
  • Title: Spiritual Ground: Lecture V: How Knowledge Can Be Nurture
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    • body; and instead we call forth from him the thing he has seen himself
    • in himself when he suffers unhappiness or pain; he supposes to be in
    • express himself in writing, and also to read as far as is healthy for
    • eleventh or twelfth year. After he has learned to separate himself
  • Title: Spiritual Ground: Lecture VI: The Teacher as Artist in Education
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    • the child himself shows him what needs to be done with it. The child
    • ideas like those which he produces himself. We must give him many
    • has within himself he arouses in himself healing powers of resistance.
    • care he perceives from this outward meeting what he has in himself.
    • himself hence he meets what we try to do with him with a certain
    • himself, and in good time what he has beside him seems too boring.
    • that the child himself is slowed down.
    • he feels the baby in himself, this will have
    • temper on himself and in company with nature. When he has worked off
    • individually with the child because he has to do everything himself.
    • child himself. A child which has stockish ideas must be got to do
  • Title: Spiritual Ground: Lecture VIII: Boys and Girls at the Waldorf School
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    • bring it into harmony with the soul can say to himself: with this
    • to perceive himself by means of the liver, to perceive, that is, what
    • to himself: ‘What sort of a man can he have been? A miller who
    • them strongly in himself. The way a performer holds his head as he
  • Title: Spiritual Ground: Lecture IX: The Teachers of the Waldorf School
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    • his nerves. The boy does not know what to do with himself. Something
    • 14 or 15. He comes to be puzzled by himself, he feels irresponsible.
    • perplexed by himself, — for girls at this time the problem is the
    • himself a philosophy of life; when his own view of the world makes him
    • problems? The real answer is none other than: man himself. The world
    • here we stop and we say extraordinarily little about man himself. Our
    • the world as a thing in himself. To a large extent we have lost the
    • the world which shall not exclude man himself, which shall not regard
  • Title: Curative Eurythmy: Lecture 1
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    • in eurythmy and secondly find himself unable to achieve anything of
  • Title: Curative Eurythmy: Lecture 2
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    • cannot express himself properly as a person. He is somehow inhibited
    • in the expression of himself as a complete individuality. He might be
    • should feel as though he himself or someone else were to draw a line
    • is effective; the person must really see himself inwardly in the position
  • Title: Curative Eurythmy: Lecture 3
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    • The person who sets himself the task of observing speech will see that
    • of living into the world vigorously; of making himself selfless and
    • living out into the world. In the vowels he comes to himself; in the
    • being objectifies himself. To discover whether man extroverts himself
    • him in a spoken sound, or if, despite this objectification of himself,
    • he remains more within and does not go completely out of himself but
    • instead reproduces the external within himself. That is a major
    • himself. Therefore the manner in which the consonant arises is entirely
    • man puffs himself up like his head — he puffs himself up, he blows
    • himself out and awakens thereby the forces that give him at the other
    • himself up into an ox, you see, is the one from whom a cannon-like O
    • of himself which is factually differentiated, in the brain, comes into
  • Title: Curative Eurythmy: Lecture 4
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    • stretching movement himself; the ed.), put the weight on the foot,
    • a person exert himself mentally (geistig) and then allows him
  • Title: Curative Eurythmy: Lecture 5
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    • into feeling. Eurythmy makes man capable of recognising himself within
    • increasingly and of gaining control over himself inwardly. Therefore
  • Title: Curative Eurythmy: Lecture 6
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    • He doesn't speak himself, he listens. That is essential. He listens to
    • it. In listening man steps out of himself slightly. He is overcome by
    • every such process is a reaction within the human being himself;
    • inwardly — how, the human being deports himself in his interior
    • subordination of his personal being man encorporates himself into the
    • the outer world. He draws out of himself the force that, pathologically,
    • entices him to expand. He makes a crystallizer of himself when he is
    • the human being organically to himself through the vowels. One can awaken
    • the forces which bring him to himself organically. For certain people
    • tends to call forth around himself a sort of aura which works back on
    • the person to himself.
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    • pursue this tendency himself. We are no longer human beings like the
  • Title: Curative Eurythmy: Lecture 8
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    • himself or herself, or at the very least should only be practised in
    • however, not content when one says what he himself says, and then something
  • Title: Lecture: A Lecture on Eurythmy
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    • but he reaches the point when he makes of himself an instrument for
    • say to himself: the lines go in this or that direction, and then
    • lecturer's desk he was himself the embodiment of his entire
    • himself upright against opposition — A; or the assertion of self,
    • himself at liberty to express himself by means of other sounds if he
    • acquires for himself by means of movement of the right arm. In the
    • himself feel all that lies in the visible speech of Eurythmy as
    • the human being only in so far as he reveals himself through the
  • Title: Lecture I: Nutrition and Health
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    • himself by any other means. Only think for a moment how strong people
    • himself cannot form minerals. If he did not take in minerals, his body
    • himself. And if he could not form sugar, he would be a weakling
    • liver, and he must build up these digestive organs himself. Now the
    • substances — that protein man has to form himself. And if one
  • Title: Lecture II: Nutrition and Health
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    • keep himself healthy, it is really necessary to include fruit in his
    • Your father, for example, does not need to have had hay fever himself;
    • He had weaned himself completely from a healthy instinct for what he
  • Title: Lecture: Inner Nature of Music: Lecture I
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    • would arrive at scarcely any results at all. Man must ask himself
    • One of these is art. Through art man is able to raise himself above
    • innermost essence of things. Because man feels himself near to this
    • being, and, in his deepest nature, man himself is such a spiritual
    • man lives and weaves in the world of flowing tones, he himself is
    • within himself, and with them he penetrates the physical world. When
  • Title: Lecture: Inner Nature of Music: Lecture II
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    • impression is needed, and this is man himself. All outer things are
    • into himself; he causes it to arise in him again and then lets it go
    • the ordinary human being, since he is unaware of himself while in
    • though he feels himself borne upward on a surging sea of flowing
    • He must become still, utterly still, within himself. The great peace
    • spiritualized. Man has the sensation that he himself lives in this
    • himself is color and light. He feels himself astrally within this
    • of himself nor of his experiences there. Nevertheless, he returns
  • Title: Lecture: Inner Nature of Music: Lecture IV
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    • adapts himself after birth to the conditions of equilibrium and
    • bears within himself but everything surrounding him in outer nature
    • is a reflection of the spiritual. When man expresses himself in
    • and spirit as a revelation to the outside as well as to himself, to
    • adapt himself to earthly conditions with birth. In art, however, man
  • Title: Lecture: Inner Nature of Music: Lecture V
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    • [Quintenmusik], a human being felt lifted out of himself. The
    • being then felt that he himself was singing.
    • Man can color the musical element in various ways. He is in himself,
    • then outside himself; his soul swings back and forth between
    • when he heard the seventh, he also experienced himself outside his
    • body. He therefore felt himself in the world. Music was for him the
    • possibility of feeling himself in the world. The human being could
    • his breath. He said to himself — though he did not say it, he
    • leaving and returning to himself in the musical experience. The fifth
    • say that in the musical experience man experienced himself as being
    • at one with the world. He experienced himself neither within nor
    • outside himself. He would have been incapable of hearing an
    • his own self as well, that man feels the musical scale as himself,
    • but himself as existing in both worlds. You can imagine the
    • feel changed, and yet again he will feel returned to himself. The
  • Title: Lecture: Inner Nature of Music: Lecture VI
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    • of himself; with the feeling for the fifth, man actually feels
    • becoming aware of the human being within himself. The experience of
    • the fourth. He beholds himself from outside, as it were (to borrow an
    • experiences with the fourth is based on feeling that man himself is
    • felt that the fifth, which he himself had produced, took its course
    • himself when he sang, and at the same time he had an outer
    • does man really approach himself with the musical element.
    • himself that reached downward, excluding the realm of tones below the
    • adapting himself to the earth, man finds his way into what can be
    • outward but remains bound to man himself. It is genuine feeling that
    • this. The human being really experiences himself as etheric body in
    • himself within himself; in the fourth he is on the border between
    • himself and the world. Yesterday I told you that the seventh was the
    • fourth; he dwells within himself in the third. Only in the future
  • Title: Lecture: Inner Nature of Music: Lecture VII
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    • to the illusion that man himself produces the thoughts.
    • could enclose in himself, as it were, what formerly offered itself to
    • relatively recently, man is within himself when he experiences music.
    • world from the cosmos and unites it with himself. Formerly, his most
    • within himself but one that was felt to be an expression of the soul
    • himself — in a more conscious way than was formerly the case —
  • Title: Behind the Scenes: Lecture 2
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    • himself and his own Angelos. And because conditions are so clouded in
    • himself a kind of consciousness in which he will perceive his own
    • being considers himself to be, that he will become. This development
    • makes of himself; and in order that he might imbue this self-created
    • thinks himself to be, that he is obliged to become.
    • himself in his life of soul. For even now the Dead could announce as a
    • pictured himself to be, then something else is also true. Take the
    • Dead lives on, can man guard himself, as well as others, against the
    • himself, who under an eternal, wisdom-filled law is compelled to lurk
    • of the honest seeker after truth today is to convince himself of the
  • Title: Gospel of Luke: Lecture One
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    • to make no distinction between himself and the other beings in his
    • himself to the wise guidance of someone who says it to him. Hence in
    • attach himself inwardly to a Guru — a leader who gives both
    • supplement them with what he himself knows through Inspiration.
    • Nowadays, everyone wants to see it all himself — and that is
    • what the writer himself says — upon Clairvoyance. Because this
    • only be able to explain it through Inspiration but could not himself
  • Title: Gospel of Luke: Lecture Two
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    • he would never have understood by himself that compassion and love
    • world can of course perceive all this himself; true vision depends
    • exponent of the Yoga philosophy. Buddha steeped himself in what they
    • logical thought, but the more he familiarized himself with it, the
    • developed in himself what Buddha had previously acquired, whoever
    • Buddha could say to himself: If men continue to develop along the
    • means of ascent into the spiritual world. Being himself proof against
    • of David. Then he could say to himself: ‘Now you need no longer
  • Title: Gospel of Luke: Lecture Three
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    • can himself share in the sufferings of the sick; from the Gospel of St.
    • himself worked as a physician he was able to write in the way that
    • the world he himself could again experience and behold would be
    • himself was an Initiate — could gaze into the spiritual world; for
    • his own enlightenment, but he said to himself: ‘I must speak to men
    • to himself: ‘Men have lost the capacity to use the organs of their
    • himself with this significant question: ‘When the eye perceives the
    • suffering. Were man simply to abandon himself to the impressions of
    • said to himself: Looking back into ancient times, it is revealed
    • could therefore say that man bears within himself influences due to
    • himself from them. He knew too, how he had come into contact with
    • he would make no distinction between himself and the outer world,
    • but would feel himself membered into it. He feels himself separated
    • satisfied with what is in the world, he would not distinguish himself
    • possible, the knowledge acquired when man immerses himself completely
    • he had himself acquired, Buddha raised his soul to the heights
    • enabling a man to liberate himself from what is within him, is that
    • himself with pure devotion to the things of the world, immerses
    • himself in them and lets them alone speak to him. This is right
    • be thanks to that existence. What Buddha bore within himself he
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  • Title: Gospel of Luke: Lecture Four
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    • altogether exceptional case. Yet not even Zarathustra himself could
    • to God himself.
  • Title: Gospel of Luke: Lecture Five
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    • astral nature in order to liberate himself from all harsh effects of
    • himself: ‘Whatever your place in the world may be, you are not
    • culture and civilization of Egypt, he had to gather to himself the
    • relating to the Events of Palestine. Nobody should lend himself to
    • in very fact an orphan and felt himself as such; he was not the being
    • Thee. And Jesus himself, when he began to teach, was about thirty years
    • (3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.3:23 And Jesus himselfLuke III, 21–23)
  • Title: Gospel of Luke: Lecture Six
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    • capable of discovering within himself the teaching of compassion and
    • himself, however deeply the spirit may have penetrated into him. The
    • within himself the teaching of the Eightfold Path, as the Bodhisattva
    • himself discovered it under the Bodhi tree. Were
    • the spiritual world; he could send only part of himself into the
    • mother of the Baptist — that is to say upon John himself before
    • man can discover it himself, in his own soul. Buddha was the first to
    • hand, a second man who has kept himself longer in a childlike state
    • the world as a good, or as a sinister influence. He felt himself
    • work from outside — the Being who had linked himself with the
    • Brahma himself and claim to be superior to other men because of this
    • he makes of himself, not by what is in him by virtue of his descent.
    • he makes of himself as an individual!’ — Buddha aroused the
    • qualities and efforts should make of himself a purified individual.’
    • himself, or a continuation of them.
    • himself taste the very depths of suffering in order to find the right
    • by the Being who manifested Himself later on in the body of the
    • Nathan Jesus should himself experience on Earth what it means to feel
    • and man. He had first to feel himself free from all ties of
    • boy was orphaned on the father's side. Besides himself there were
  • Title: Gospel of Luke: Lecture Seven
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    • Himself.
    • himself, who having found
    • Christ Being, while approaching the Earth, was revealing Himself
    • or Jehovah is the reflection of the Christ before He Himself appeared on
    • Earth. Christ announced Himself thus indirectly to a humanity as yet
    • His presence to the Initiates from the Cosmos, He was now Himself to
    • the wisdom of the world, and because He has revealed Himself in so
    • called Him ‘Ahura Mazdao’ because He revealed Himself in the raiment
    • himself so sublime a Being. Such preparation had to be made. Before a
    • chiefly from outside. But the Bodhisattva himself had had first to
    • become Buddha before he was able to develop in himself the spiritual
    • the body of the Nathan Jesus — in which he was not himself
    • the Thirteenth is himself the Being of whom the others teach, whom they
    • himself was not merely ‘endowed’ but ‘anointed’
    • himself to be addressed by the Twelve as the Thirteenth — when
    • said: ‘Look upwards to Ahura Mazdao; see how He reveals Himself in
  • Title: Gospel of Luke: Lecture Eight
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    • received the Christ-principle into himself.
    • being of man himself. Spiritual science is the great remedy for souls
    • organisms far more deeply sunk in physical matter. He Himself would
    • up and walk!” but concerns Himself with the cause that is
  • Title: Gospel of Luke: Lecture Nine
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    • 16:3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. \
    • decided to dismiss the steward. The latter asked himself in dismay:
    • himself with the debtors, so that when his lord dismissed him he
    • perfectly as possible? — Such a man will say to himself: If I
    • by Faith. A man who receives Christ into himself so that Christ lives
  • Title: Gospel of Luke: Lecture Ten
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    • Lazarus, Christ Himself ‘raised’, ‘awakened’,
    • Himself regard this Individuality? He said that before His own coming
    • Powers allow that to come to light which the researcher himself does
    • it also imparts the conviction that Christ Jesus addressed himself to
    • Himself even more clearly according to the meaning of words in the
    • which enables a man who has made himself ready for it in his Ego, to
    • he is able to develop in himself through the Christ-principle. As he
    • as the Christ power — as Christ Himself foretold.
    • into them from the spiritual Christ-Being Himself. Hence the chosen
    • conceive, however, that he has saved for himself something that the
  • Title: Anthroposophic Movement: Lecture Two: The Unveiling of Spiritual Truths
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    • tremendous communal spirit in which every single person felt himself
    • the God within himself to speak, said: Being, negation of being,
    • of thought and began to immerse himself in mysticism, specifically in
    • allowing himself to be influenced by
  • Title: Anthroposophic Movement: Lecture Three: The Opposition to Spiritual Revelations
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    • had produced so far — which he himself did not think was
    • himself, available to a woman whose brain might have been prepared in
  • Title: Anthroposophic Movement: Lecture Six: The Emergence of the Anthroposophic Movement
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    • underlying reasons within himself. He will not acknowledge whatever
  • Title: Anthroposophic Movement: Lecture Seven: The Consolidation of the Anthroposophic Movement
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    • expressed his own views in the Society and has to represent himself,
    • life, to feel that he need not commit himself body and soul to
  • Title: True/False Paths: Lecture One: Nature is the Great Illusion; Know Thyself
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    • over can say to himself: ‘Such as is the outer world that you
    • himself, should not assume that he and all that is impermanent
    • the spiritual human form within himself In sculpture, if he wished to
  • Title: True/False Paths: Lecture Two: The Three Worlds and their Reflected Images
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    • bears these three worlds within himself. We feel to some extent the
  • Title: True/False Paths: Lecture Three: Form and Substantiality of the Mineral Kingdom in Relation to the Levels of Consciousness in Man
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    • man himself.
    • concentrate on the manner in which a divine being manifests himself
    • consciousness man transforms himself. We cannot penetrate into other
  • Title: True/False Paths: Lecture Four: The Secret of Investigation into Other Realms through the Metamorphosis of Consciousness
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    • took on added warmth, because he himself had generated warmth in his
  • Title: True/False Paths: Lecture Five: The Inner Vitalization of the Soul through the Qualities of the Metallic Nature
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    • before birth. He can do this for himself and others, but he cannot
    • concentrates within himself those forces which are responsible
  • Title: True/False Paths: Lecture Six: Initiation-Knowledge, Waking Consciousness and Dream Consciousness
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    • within himself, but what is happening in the spiritual world outside
    • and clairaudience, he finds himself in a continual state of conflict
  • Title: True/False Paths: Lecture Seven: Knowledge of the World of Stars. Differentiation of the Historical Epochs of Mankind and their Spiritual Background
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    • upon us. Raphael himself, who was never incarnated in a physical
    • phantom of the man himself. We then witness those phenomena where the
  • Title: True/False Paths: Lecture Eight: Potential Aberrations in Spiritual Investigation
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    • into the future that which man himself is unable to transmit from one
    • technical achievements of civilization which man himself cannot carry
  • Title: True/False Paths: Lecture Nine: Abnormal Paths into the Spiritual World and their Transformation
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    • over himself because he is no longer firmly anchored.
    • therefore surrenders himself in a dreamlike state to his inner
    • take himself firmly in hand so that he maintains full
    • detached from the physical world, he would begin to give himself airs
    • on himself in order to preserve full consciousness as he passes
  • Title: True/False Paths: Lecture Ten: Influences of the Extra-Terrestrial Cosmos Upon the Consciousness of Man
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    • which he now bears within himself until the moment of waking.
    • day without, within himself he bears the night. In the daytime there
    • experiences arise in the day consciousness, then he finds himself on
    • experienced by man himself. Why is this so?
  • Title: True/False Paths: Lecture One: Nature is the Great Illusion; Know Thyself
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    • over can say to himself: ‘Such as is the outer world that you
    • himself, should not assume that he and all that is impermanent
    • the spiritual human form within himself In sculpture, if he wished to
  • Title: True/False Paths: Lecture Two: The Three Worlds and their Reflected Images
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    • bears these three worlds within himself. We feel to some extent the
  • Title: True/False Paths: Lecture Three: Form and Substantiality of the Mineral Kingdom in Relation to the Levels of Consciousness in Man
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    • man himself.
    • concentrate on the manner in which a divine being manifests himself
    • consciousness man transforms himself. We cannot penetrate into other
  • Title: True/False Paths: Lecture Four: The Secret of Investigation into Other Realms through the Metamorphosis of Consciousness
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    • took on added warmth, because he himself had generated warmth in his
  • Title: True/False Paths: Lecture Five: The Inner Vitalization of the Soul through the Qualities of the Metallic Nature
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    • before birth. He can do this for himself and others, but he cannot
    • concentrates within himself those forces which are responsible
  • Title: True/False Paths: Lecture Six: Initiation-Knowledge, Waking Consciousness and Dream Consciousness
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    • within himself, but what is happening in the spiritual world outside
    • and clairaudience, he finds himself in a continual state of conflict
  • Title: True/False Paths: Lecture Seven: Knowledge of the World of Stars. Differentiation of the Historical Epochs of Mankind and their Spiritual Background
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    • upon us. Raphael himself, who was never incarnated in a physical
    • phantom of the man himself. We then witness those phenomena where the
  • Title: True/False Paths: Lecture Eight: Potential Aberrations in Spiritual Investigation
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    • into the future that which man himself is unable to transmit from one
    • technical achievements of civilization which man himself cannot carry
  • Title: True/False Paths: Lecture Nine: Abnormal Paths into the Spiritual World and their Transformation
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    • over himself because he is no longer firmly anchored.
    • therefore surrenders himself in a dreamlike state to his inner
    • take himself firmly in hand so that he maintains full
    • detached from the physical world, he would begin to give himself airs
    • on himself in order to preserve full consciousness as he passes
  • Title: True/False Paths: Lecture Ten: Influences of the Extra-Terrestrial Cosmos Upon the Consciousness of Man
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    • which he now bears within himself until the moment of waking.
    • day without, within himself he bears the night. In the daytime there
    • experiences arise in the day consciousness, then he finds himself on
    • experienced by man himself. Why is this so?
  • Title: Art/Mystery Wisdom: Lecture One
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    • from him. And if someone longs to shut himself up in a room
    • himself, really comes to expression in himself; he had a
  • Title: Art/Mystery Wisdom: Lecture Two
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    • transport himself into a state of spiritual consciousness in
  • Title: Art/Mystery Wisdom: Lecture Three
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    • speak like this; for he carries within himself something
    • being if man did not now carry within himself the laws which
    • Saturn laws of his physical body; if he immerses himself
    • himself in what was given to him by the spirits of the higher
    • art of course), the human being really lifts himself not only
    • distant past and places himself once more into the period of
    • come about when man makes himself acquainted with the
    • through a stage when he ought to feel himself to be only an
    • feels himself to be resting in the all-powerful divine world.
    • compositions. When he surrenders himself to musical
    • Or vice versa, the human being must transform himself into
    • art. The human being has lost this ability to feel himself
    • soul when the human being is not alone with himself, but
    • movement, really igniting within himself the spark that leads
  • Title: Art/Mystery Wisdom: Lecture Four
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    • beings when, as microcosm, he immerses himself in the
    • shut himself off from all the impressions his environment can
    • that he tells us he himself feels earth in his mouth like the
    • spirit, each one for himself, yet can arrive at the same
    • himself to the macrocosm. As we have seen, the present season
  • Title: Art/Mystery Wisdom: Lecture Six
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    • For it will make the teacher set himself the highest aims,
    • imitation of himself, then the teaching is purely luciferic.
    • teacher can only rid himself of his egoism in teaching, if he
  • Title: Art/Mystery Wisdom: Lecture Seven
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    • because a person who bases himself on our world outlook, must
    • us can acknowledge this to himself, as I often do, especially
    • order to oppose somebody, he ought to ask himself whether the
  • Title: Art/Mystery Wisdom: Lecture Eight
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    • Goethe himself relates
    • but he is in a position to experience within himself what is
    • into himself instead of beyond himself, is self-enjoyment,
    • to give him an inner perception of himself. The blood had not
    • himself belonged in the cosmos. He also had an imaginative
    • leading to the senses, nor takes hold of himself, from
    • relationship to himself, both from inside and from outside,
    • each person can work on himself; and it is not a good thing
  • Title: Evolution, Earth, Man: Lecture I
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    • himself like the bird, or else he too could fly. Then he would not
    • not simply incorporate into himself what only arose as mineral during
    • You can say, then, that man worked himself out of this
    • embryo how he has worked himself out. When we observe the present
  • Title: Evolution, Earth, Man: Lecture II
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    • body in which he could support himself equally in the air and in the
    • himself, could form a mineral bony system, could develop such
  • Title: Evolution, Earth, Man: Lecture IV
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    • earth, could have fashioned himself? There was, so to speak, a great
    • simply have died, then he could not have transformed himself. Rather
    • to maintain himself and develop quite freely, where he was protected.
  • Title: Evolution, Earth, Man: Lecture V
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    • himself to be a member of a kingdom. Originally the Chinese had no
    • of the old master-magician? And then, to save himself the trouble of
    • Indians reflected chiefly about themselves, about man himself. Hence
  • Title: Evolution, Earth, Man: Lecture VI
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    • stronger than he can make himself by any other means. Only think for
    • can say: Man himself cannot form minerals. If he did not take in
    • form sugar by himself. And if he could not form sugar, he would be a
    • digestive organs himself. Now the interesting fact is this: to build
    • himself. And if one overeats, it's no use believing that in that way
  • Title: Evolution, Earth, Man: Lecture VII
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    • to us. If a person wants to keep himself healthy, it is really
    • fever himself, he can just have had the tendency to it. And you see,
    • himself completely from a healthy instinct for what he should eat and
  • Title: Evolution, Earth, Man: Lecture VIII
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    • what he thought would lead to the Emperor's recovery. He himself told
    • of thinking. Hence, when anyone today who prides himself particularly
    • would try to express himself intellectually: If you have a tendency
    • asked him to write a poem or when he himself felt inclined to do so,
    • he sat himself down to write one at a certain time — and, well,
  • Title: Evolution, Earth, Man: Lecture IX
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    • someone who is a wine-drinker himself hardly notices the smell, while
    • therefore, depends very largely upon how the human being himself is
    • that Schopenhauer himself wrote!
    • The human being has the whole of nature within himself:
    • and its brain lies further back. Someone who trains himself to
  • Title: Evolution, Earth, Man: Lecture X
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  • Title: Evolution, Earth, Man: Lecture XI
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    • himself has no inkling. He simply does not observe them. When we get
    • premonition which the person himself has about the weather that
  • Title: Evolution, Earth, Man: Lecture XII
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    • up his calling — run away from it! He devoted himself
    • air in the mines catches fire of itself. He asked himself how this
    • much heat does not become cold. He said to himself that it does not
  • Title: Evolution, Earth, Man: Lecture XIV
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    • treated the human being himself as if he were part of a machine. And
    • exchanges his body but retains all of himself that is spiritual.
    • substances; man eats them; he takes them into himself. They come from
  • Title: Metaporphoses/Soul One: Lecture 1: The Mission of Spiritual Science
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    • lead us into the issues that a reflecting man would concern himself with in
    • an observer himself, have found the answer somewhere among the observations
    • studies these changes without prejudice must say to himself: Men have
    • works as a unity, if he feels himself within the world as in a great,
    • permeates himself with all perfections and virtues, summons forth order,
    • something super-sensible when he looks into himself, and that for this purpose
    • realm; at most he can draw conclusions about it. He can say to himself: Duty
    • — Goethe continues — anyone who has exercised himself with the
    • man, so that a man could say to himself: You are able to think, but your
    • to information given in ancient writings, for in himself he had nothing that
    • position to present what our solitary thinker said to himself: Man in his
    • depended to the utmost degree on himself alone. At the present time —
    • can understand, and therefore everyone who devotes himself to Spiritual
    • another. Modern man will come to the point of saying to himself: My reason
    • researcher, for his part, should speak if he feels himself to be truly at one
    • realm. But the situation is changing. Man now has himself to blame if,
    • will and the wish to strengthen himself by taking in and working over
  • Title: Metaporphoses/Soul One: Lecture 2: The Mission of Anger
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    • stages; how enchanting when it can be said that man himself has evolved from
    • an active being he must himself take hold of his own evolution. He must raise
    • himself to higher stages than the stage he has already reached; he must
    • designated by the name which a person can bestow on no-one but himself. The
    • this, someone objected that a man might be able to suggest to himself the
    • Sentient Soul, he reflects on them and devotes himself to them; they form
    • himself takes control of his evolution and progresses from life to life,
    • is indeed man's task to enrich himself inwardly, but this does not imply a
    • all for himself and would become isolated from the world. This caricature of
    • man works inwardly on himself and his soul-life progresses, the Ego becomes
    • aware of himself as an individual who stands apart from his environment and
    • say: Man has a duty to educate himself through his Ego and so to further his
    • person who educates himself through noble anger will have a heart abounding
    • has experienced it first within himself. Instead of trying to evade such
  • Title: Metaporphoses/Soul One: Lecture 3: The Mission of Truth
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    • himself. His thoughts, feelings and will-impulses should spring from this
    • centre. The more he has a firm and well-endowed centre in himself, the more
    • this central point in himself, he will be in danger of losing himself through
    • a misconceived activity of his Ego. He would lose himself in the world and go
    • he may lose himself if he fails to strengthen and enrich his Ego, so, if he
    • control of himself and engage in wild, immoral and loveless behaviour? If we
    • effective power. Just because anger is overcome and a man frees himself from
    • called upon to assert himself in action, he would be the weaker for
    • a man lovingly immerses himself in his own soul that his soul is strengthened
    • increasingly abolished. He must love truth and feel himself most intimately
    • kindle in himself a genuine sense of truth. Hence we cannot speak of a
    • a rarity among millionaires in concerning himself with thoughts of general
    • from himself. The other thinker, Herman Grimm, leaves himself entirely out of
    • account. He does not speak about himself, or ask what sort of opinions or
    • truths others might gain from him. He merges himself in his subject. Anyone
    • fails to get away from himself. Up to a point we may conclude that it is
    • himself. Truth is best served when the seeker leaves himself out of the
    • this example to human beings. A man who leaves himself out of account when
    • goes all round the tree. He eliminates himself by conscious action. When we
    • view. If the American multimillionaire had got away from himself he would
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  • Title: Metaporphoses/Soul One: Lecture 4: The Mission of Reverence
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    • and his brooding, all within himself, his Ego will be hardened and given over
    • himself in it without losing his Ego, can it be salutary for the human
  • Title: Metaporphoses/Soul One: Lecture 5: Human Character
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    • himself to be riper, richer in experience and wisdom learnt from life, while
    • Conscious of the pain inflicted on his sons, he himself, as a father, is so
    • pressing out the full degree of pain. He forgets himself, consumed with
    • meets the world as a free, independent being and can himself work on the
    • He will need to devote himself to deep meditative contemplation of certain
    • himself again and again to contemplation of those great philosophies in the
    • noticed that a man who devotes himself for a decade to knowledge of a really
    • birth and death is very limited. For the most part man has to resign himself
    • Soul, a harmony between inner and outer, so that he neither secludes himself
    • that what a man has made of himself penetrates into his very
    • valid. Everyone has a phrenology that applies to himself alone, for his skull
    • contours of the skull we can discern what a man has made of himself in
  • Title: Metaporphoses/Soul One: Lecture 6: Asceticism and Illness
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    • cannot develop consciousness in himself. But if, in the normal course of his
    • unsought, within him. He must grow beyond himself, kill within him all that
    • may feel too weak to call forth in himself the forces necessary for
    • instinct for self-preservation will then say to himself: If these things were
    • foundation of trust is lacking and a person allows himself to be stirred by
    • he will tend to drown and to lose himself in it. Anyone who does not allow
    • himself to be guided by a healthy sense of truth will soon find how prone he
    • then, we are concerned with how a person has to work on himself — as is
    • balance between his work on himself and his dealings with the outer world.
    • whereby the student is continually strengthening himself.
    • worlds; it can be no more than a support for someone who thinks to himself: I
    • a barrier between himself and the world by suppressing the functions which
    • the right course of life fails to see that he is involving himself most
    • means that he is content with himself as he is and has no wish to progress
    • himself. Generally he looks on himself as a man who sinks down in deepest
    • to recognise, for it would lead him to say to himself: The powers of the
    • world. It serves merely to engross man in himself. Today the only true
    • a real world, not one that a man spins round himself.
  • Title: Metaporphoses/Soul One: Lecture 7: Human Egoism
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    • someone proves himself to be a great benefactor in one way or another. It
    • last word on his character. For if a man seeks only to satisfy himself but
    • best way forward for himself, we might perhaps be well pleased with such an
    • himself to be living in the world as in a great and beautiful and worthy
    • book he says: “Placed upon the summit of Nature, man sees himself as
    • himself. To this end he heightens his powers, imbuing himself with all
    • displays to the world its own image, mirrored from within himself; and Nature
    • blossom and bear fruit in himself.
    • things implies that man can never do enough to combine in himself whatever
    • the surrounding world offers, in order to manifest through himself a kind of
    • elements from the natural world into himself, it also lies in his nature to
    • only within himself, capable only of fashioning a Sentient Soul in his
    • sentient body; he can go out beyond himself. Nor is he capable only of seeing
    • and hearing; he can pour himself out into the surrounding world and live in
    • develop in such a way that he goes out from himself, with his attributes, and
    • creates harmony between himself and the world around him. Or he can let his
    • endowments harden and dry up within himself. This happens if he fails to
    • pleasure. A man becomes inwardly hardened if he keeps to himself whatever he
    • to human intercourse. If he secludes himself, choosing to live entirely
    • within himself, a disharmony arises between him and his environment. A cleft
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  • Title: Metaporphoses/Soul One: Lecture 8: Buddha and Christ
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    • Europe, cannot rid himself of it. In discussing it with another writer he
    • impressed upon him. Then he is told that he ought to free himself from
    • significant words by the founder of Buddhism himself. Now this lecture is
    • he said to himself: “What is life worth if old age, sickness and death
    • Buddha himself later developed his teaching — is suffering. That we
    • life is always such that man must suffer, but because he has related himself
    • raises himself above the passions is blessed. He who can live in loneliness
    • remedy for his suffering. Within himself he will find the possibility of
    • merely as though Christ wished to free himself from life; he suffers it
    • certain unfolding of his inner forces can rise above himself. But this can
    • from satisfaction, to desire, until finally he has purified himself and
  • Title: Metaporphoses/Soul One: Lecture 9: Something about the Moon in the Light of Spiritual Science
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    • Fechner himself.
    • for anyone can read them for himself — was that the quantity and
    • Fechner himself
    • to convince himself that we are not justified in postulating something
    • of the heavenly bodies on one another. He said to himself: When I look at the
    • between Schleiden and himself over the moon could perhaps be best settled by
    • consider man himself in relation to the world around him. As far as Spiritual
    • squeezed out lemon. During this empty period, however, he can apply himself
    • himself and observe how he lives as a soul in his body and how he is exposed
    • himself. In earlier times, inner day and night corresponded closely to the
    • himself inwardly by making the external rhythm into an inner one. He has long
    • since freed himself from the rhythm which connected his inner being with the
    • inwardly, though outwardly he has made himself free and independent of
    • development of the embryo. Here, too, man has retained in himself the moon
  • Title: Metaporphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • by which the human being expresses himself.
    • produce this or that particular sound from within himself as an echo of that
  • Title: Metaporphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • to killing himself, he hears the Easter bells ring out and cries:
    • compensate for this by spurring himself on to an inward act of creation,
    • relationship whereby man liberates himself from something in his environment
    • himself on the soles of his feet, he knows very well what is happening and is
    • so he tries to free himself — perhaps because he does not want to
    • he may indulge himself in craving for something he knows he cannot find. By
    • expands the astral body, inasmuch as a person raises himself above follies
    • his ego through weeping, he is in effect saying to himself, I belong to the
  • Title: Metaporphoses/Soul Two: Lecture 3: What is Mysticism?
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    • the mystic raises himself to the knowledge that the inner being of the soul
    • great thinker of the 17th and 18th century, said to himself: When we look at
    • to the personality of the mystic himself, and this tendency can be observed
    • from the methods applied by the spiritual scientist to himself. It is one of
    • himself on his way towards becoming man, passions, impulses and desires which
    • has prepared himself in such a way that his inner being can grow out into the
    • external world. He will often then be inclined to shut himself off from the
    • world. But he must take in full earnest the work of transcending himself, and
    • this must not be confused with a mere brooding within himself just as he is.
  • Title: Metaporphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • that the mystic seeks to make himself free and independent of all the
    • spiritual-scientific path for himself.
    • in the soul — will anyone who observes himself deny that? — and
    • pointing in two directions, towards the God who announces himself from the
    • past and towards the God who announces himself from the future — then,
    • It is not God himself
    • find God everywhere, for he reveals himself in all the kingdoms of the world
    • man who quietly withdraws into himself and works on the forces of his soul
    • and inwardness, and then to liberation from himself. It is this intimation
  • Title: Metaporphoses/Soul Two: Lecture 5: Sickness and Healing
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    • surge through it. But in contrast, the human being observes within himself
    • pain beyond himself into discovery of the world because the ego leads him out
    • The human being has to learn to take note of these limitations himself; he
    • development of the opportunity to grow beyond himself in the sense of the
  • Title: Metaporphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • that he gives himself up to every picture, loses himself enthusiastically in
    • effort to realise in himself the true quality of human nature. This will be
    • achieved only by someone who raises himself to moral ideas and ideals,
    • himself in the mysteries of the world by unveiling within himself what the
    • prayer a man rises inwardly above himself towards something that transcends
    • soul, so that new impressions can flow in; if he is unable to raise himself
    • to the influx of external impressions and to uniting himself with them. This
    • him, and this means that he has to make himself as negative as possible. And
    • entirely sunk in himself and has banished all the positive characteristics
    • life can readily convince himself that his forces are enhanced by adopting a
    • and positive elements in himself, he will be brought into a negative
    • their characteristics leave their mark upon him. Even he himself, when he
    • in himself through his work in laboratory or study, and their frame of mind
    • himself and shuts himself off from others. But then, if he learns to
  • Title: Metaporphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • accustoms himself to proceed in the way of thinking which has passed before
    • present in the outer human being in the waking states, but separates himself
    • enough he can catch up with himself from behind. Who would not be convinced
    • round the tree but at most with a person who winds himself round a tree like
    • example how the human being can enmesh himself in a logic whereof he does not
    • himself in a position emotionally of experiencing how the soul feels one or
    • yet able to express himself properly about the subject, who cannot yet form
    • by the human being within himself.
  • Title: Metaporphoses/Soul Two: Lecture 8: Human Conscience
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    • what he must leave undone if he is not to despise himself. Hence we can say:
    • harmful, satisfying and so on for himself. The sum of these experiences gives
    • himself: “You have done something you can approve of.” It would
    • himself and so to some awareness of his ego, for the intellectual soul can
    • in the consciousness soul. Then a man can say to himself: “I have
    • yet able to say “I” regarding himself, to find the central point
    • of his own being within himself. What are we to think of this ego which held
    • an ego, he was not obliged to remain within himself when he wished to behold
    • the spiritual. He beheld the spiritual around him and looked on himself as
    • himself, “I am thinking”, as a man might do today; his thought
    • need to look into himself; his feeling radiated from him and united him with
    • consciousness he had to develop inwardly in order to come to himself, and in
    • himself to that centre of his being which today is still imperfect but will
    • being within himself, the old clairvoyance was extinguished and
    • cosmic background out of which man himself had emerged. When the time came
    • for man to find in himself his ego-centre, the external vision was
    • man first has to work slowly upon himself in order that his ego may gradually
    • inheritance from the past. Orestes could say: “Apollo, the god himself,
    • freedom and independence. Whereas man had formerly felt himself entirely
    • realise that God can reveal himself in the spirit to man only if Nature is
  • Title: Metaporphoses/Soul Two: Lecture 9: The Mission of Art
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    • Homer himself. Unfortunately, works of art of the highest order are all too
    • writings, where he tries to clarify for himself the nature and significance
    • himself inwardly related to this message. Indeed, it is no exaggeration to
    • takes hold of himself as an ego. This ego-feeling, as we now have it after
    • central point in his soul which now enables him to live within himself and in
    • possession of himself. In the far past he could not shut himself up in his
    • himself to be a vessel through which spiritual powers expressed
    • how, solely through immersing himself in his own soul, developing the forces
    • man who relies upon himself, searches within himself, and draws from out of
    • himself the forces which lead into the spiritual world. With him, poetry
    • divine-spiritual powers, as indeed Homer felt himself to be, so that he says:
    • must be drawn from within himself. We can see how it becomes less and less
    • but without being untrue to himself. Hence he could not say, “Sing for
    • Dante that specially impressed us? He stands there by himself, with his own
    • world into which Dante has transposed himself is such that it can be
    • the world of one man at the moment when he feels himself to be at one with
    • himself in the element of human personality, and in such a way that it
    • remains his own. And he sets himself to traverse this human-personal aspect
    • himself in them, in the way that Dante is always Dante when he immerses
    • himself in his own personality? No — Shakespeare has taken another step
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  • Title: Fifth Gospel, Part 2: Lecture I
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    • by then. In short, he proved himself to be greatly gifted at
    • all human happiness and suffering. He showed himself to be
    • especially capable in that he concentrated less on himself and
    • own suffering and his own joy. He could transpose himself into
    • those heights, had to separate himself from humanity and live a
    • realized that what he was saying was part of himself, and
    • something of himself flowed from his words, for his words had
    • become what he himself was.
    • But Jesus of Nazareth had united himself so
  • Title: Fifth Gospel, Part 2: Lecture II
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    • inserted himself into this intended guidance of humanity's
    • took the Christ-being into himself he had to go into the
    • presented himself as death. Because of these experiences he
    • to completely immerse himself in the three human bodies. It was
    • Christ-being bound himself more and more to the body of Jesus
  • Title: On the Development of Human Culture: Lecture I
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    • profess any particular creed but felt himself just as member of a
    • spells of the old master- magician. As a result, to save himself the
    • themselves, about man himself. Hence the culture that arose in India
    • really put himself into things and was quite familiar with what was
    • deeply into himself and being capable all at once of knowing
  • Title: