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  • Title: The Inner Development of Man
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    • himself inner abilities, soul forces and spiritual perception by his
    • not express itself in any particular external formalities, nor does it
    • mystic trains himself to acquire understanding of soul and spirit
    • worlds. It cannot be emphasized enough that nobody devoting himself to
    • self-suggestion but this is not the case. The mystic symbol of the
    • negates itself in a sense in like manner as the snake that curls up
    • around itself. How are we to understand this? If reincarnation is a
    • own self, is expressed in an ancient Indian text, “What you think
    • 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
    • to which you can surrender yourself so that you can sense how a given
    • 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
    • corrected by sense reality itself. If, however, a person does not
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  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • that does not concern itself in any way with current questions, with
    • of its advantages — that Spiritual Science concerns itself only
    • with the great questions of Eternity, that it holds itself aloof from
    • life. It will prove itself far more by building a real foundation for
    • itself in bare abstractions, but must have something to say to human
    • 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
    • insinuates itself more and more into the central position in the
    • occupied itself a great deal with this question, and Science enjoys
    • humanity itself. People do not consider, however, that the life of
    • occupied himself with the women's question, was at pains to study in
    • and fro the self-evident rights of man. Nowhere, however, is it
    • shortsightedness, for one must ask oneself: In other times, in all
    • education and that the women's question itself has come up in our
    • take a look at these books some time and ask yourself: ‘How
    • areas, and to show thereby that he has acquainted himself deeply with
    • lay here. Where the soul begins to feel the divine in itself, where
    • it begins in this dialogue with itself to say ‘I’ to
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  • 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,
    • produce fat from something that in itself contains no fat. In other
    • within himself and make an inner effort to bring about the
    • himself. Yet, if he takes the opportunity to unfold his own inner
    • animal one-sidedly contains within itself something of the forces
    • 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
    • To the extent, however, that a man replaces his inner self with
    • accomplished through the activity of the ego itself if the
    • 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
    • possible self-awareness and enables man to become a free
  • Title: Lecture: The Etherisation of the Blood
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    • self-knowledge has been demanded of us. But as has been
    • repeatedly emphasised on other occasions, self-knowledge is by no
    • But the acquisition of self-knowledge is absolutely essential if we
    • self-knowledge so difficult? Man is very a complicated being. If we
    • Before we investigate the nature of self-knowledge, two aspects of the
    • yourself at a table, that cannot be called a decision made by the
    • self-knowledge, the more you will find confirmation of the truth of
    • points you to the flower itself, to the reality. So it is with
    • you represent thinking rightly to yourself when you picture the human
    • the moral impulses he takes into himself through the life of thought
    • oneself up to such imaginings is like a dream making its way into
    • is perpetually resolving itself into etheric substance. In the region
    • waiting, they will see the Etheric Christ. He will Himself be there,
    • Light itself is being destroyed in this post-Atlantean age of the
    • Buddha himself, as transformed Bodhisattva, speaking in powerful words
    • many questions. Self-knowledge is difficult because man is such a
    • be ascribed to light; light is itself at every point in space.
  • Title: Lecture: Overcoming Nervousness
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    • has not should concern himself with such ideas. It should be emphasized,
    • however, that life itself, if one is attentive to it, confirms what spiritual
    • nervousness is making itself felt.
    • objects but in this case the lady should say to herself, “I will put my
    • the nervous tendencies will disappear. In such cases, life itself
    • In still another exercise a person should endeavor to watch himself the
    • quite well do without. If you set out to examine yourself systematically in
    • 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,
    • a strong force within me. When you thus place yourself in consciousness
    • good to practice self-denial in not considering bad in our fellow-men the
    • man himself and are not basing your judgment on the effect his conduct
    • over the etheric, and the etheric body over the physical. Self-education
    • self-awareness and enables man to become a free being
  • Title: Jesus and Christ
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    • Today I would like to address myself to a subject specifically
    • certain limits of knowledge. The soul, however, may take itself in
    • hand, transform itself and thereby acquire the possibility of
    • completely change itself. Through practicing certain exercises, the
    • separate itself from the body. By thus turning away from and lifting
    • itself out of the body, the soul acquires an inner life of its own.
    • soul emancipate itself from the body. To live as a soul-spiritual
    • part of his being follows certain laws whereby it connects itself with
    • kernel forms itself within us. Up until our thirtieth to thirty-fifth
    • industrial achievements to show that man has now severed himself from
    • impulse not lying within humanity itself. Even if we know nothing
    • The ancients felt that the human soul had to prepare itself for
    • itself and thereby acquire forces of knowledge surpassing those of
    • completely into his inner self, and his inner life was given a
    • 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
    • the words, “In everyday life, when I use my body to connect myself
    • human nature. Only when I have a deeper experience of myself within my
    • God, the primeval source of his being. Within himself he could feel
    • store upon a schooling in human love and unselfishness. They knew that
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • from a cavern in a stately procession. They are fully self-conscious and
    • is brought before the world so magically, uniting himself in his thirtieth
    • atmosphere of the earth itself. In the storms that ride over the fields,
    • of Golgotha and prepares himself for the approaching Christmas festival. In
    • on earth, will assert itself, in contrast to the weather-like changes 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 human principle into which these forces stream, if it makes itself
    • 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,
    • contains within itself spiritual forces capable of streaming through
    • 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
    • expressing his own selfish joy or pain, desire or bliss, in poor
    • later became the Nathan-Jesus child, received into himself the
    • heights, later to be born as the Nathan-Jesus, united himself with the
    • itself out into the spiritual atmosphere of the Earth.
    • Golgotha. This can be the case even now if man will prepare himself
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  • Title: Lecture: The Four Sacrifices of Christ
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    • must come to be realized that a school of unselfishness is needed in our
    • life, can come only through a training in unselfishness, and under the
    • selflessness.
    • deeper understanding of selflessness than that offered by Christ's
    • unselfishness, and to become acquainted with all those incentives to
    • animating every unselfish inclination within us, arousing it from passive
    • Under the influence of materialism the natural unselfishness of mankind
    • whole soul-being, an education in selflessness. We may say that what
    • of selflessness, and what He may become for the conscious development
    • of the human soul is the school of unselfishness. We shall best realize this
    • Himself once in a human body, in the body of Jesus of Nazareth. But this
    • become selfless. This is a duty of our present culture to the future.
    • Mankind must become more and more selfless; therein lies the future of
    • conscious life is and must be on its way to unselfishness. In a certain
    • connection, essential unselfishness already exists in us, and it would be
    • were as self-seeking as he still is in his moral, intellectual and emotional
    • life. If the same degree of selfishness could take over our senses, it would
    • truly unselfish manner.
    • they are selfless and we do not feel them. We see things through them,
    • the other senses. Let us assume that our eyes were self-seeking. What
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  • 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
    • itself. They are not miraculous qualities; they are faculties which we
    • affairs of daily life, frees itself from the body. To begin with, this
    • learn to make sense of the statement, “You are experiencing yourself
    • aware of itself outside of the watery element. That is the case with a
    • nevertheless maintained myself, unlike this body.” We come to know
    • instead of perceiving himself and the world through the instrument of
    • point where the soul experiences itself, images that we can call real
    • doesn't need to exert himself. However, as soon as we become passive
    • must link itself up with beings not of the sensory world. It must
    • 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
    • but reveals itself to spiritual science, carries the potential for a
    • old prejudices. This young spiritual knowledge wants to make itself
    • for yourself, too, if you try.” It won't take long until the spiritual
    • that it should grip us and unite with our inmost self, thereby
    • what every soul can undertake for itself to succeed in entering the
    • a process of self-education. In pre-Christian times the mysteries and
    • such thing as self-initiation then. And when spiritual science is
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • sculpture itself began, he frequently explained its significance in
    • the Hague (1899 and 1907) was indeed self-serving and hypocritical,
    • that France was more interested in presenting herself as the innocent
    • confusion in Germany itself was caused by a lack of understanding of
    • belief that the fatherland was in peril and that Germany herself was
    • goals. In this war of attrition, materialism camouflaged itself with
    • wings. It must not appear, however, as if the Christ Himself were
    • the fingers of the extended hand seem to leave in the rock itself.
    • abyss. In that case it would be the Christ Himself who irradiated this
    • buries himself in the cave, working in shackles, ever busy undermining
    • must realize that what wove itself into our evolution here on earth
    • happen? It happened because the Christ impulse has worked itself into
    • the Christ impulse can assert itself within the Western spiritual
    • whoever wants to elevate himself to spiritual heights by means of a
    • took place when the Christ impulse worked itself into the soul of the
    • itself into the subconscious of the Maid of Orleans and inspiring her
    • 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
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • Professor C. This group wishes to dedicate itself to the spiritual
    • however, it is the spirit self that must be developed within the souls
    • nature of spirit self is that it must pre-suppose the existence in
    • of human beings within which the spirit self is to develop as the
    • that is like the child of the forces of the spirit self — the
    • spirit self that is nurtured by the beings of the higher hierarchies
    • the spirit self.
    • see, it is only through the wisdom of spiritual science itself that we
    • lived in Athens felt himself to be first and foremost an
    • Eastern Europe. Eastern Europe will have to wait until the spirit self
    • epoch will be inspired, permeated by the spirit self. Today the man of
    • expresses itself in language when, instead of saying as we do in the
    • feels that spirit self is to descend, but that it can only descend
    • the personal element, through which every single man feels himself an
    • himself the brother of the other, as the ‘Little Father’ or the
    • bring about the descent of spirit self. Just as it is being striven
    • Naturally, the factor of blood will continue, it will live itself out
    • the instinctive feeling that the spirit self can only manifest in a
    • philosopher to adopt for himself without question the principle of
    • Then show'st me mine own self, and in my breast
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  • Title: Lecture: Outlooks for the Future
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    • forms penetrate into the physical body, will assert itself very strongly.
    • grown rigid ... The human being should accustom himself to the fact that
    • you will have to ask yourself the question: How was Homer able to be
  • 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
    • sometimes a good thing to forget oneself in the world, it is not a
    • For observe, the drop would not throw off particles from itself, were the
    • at no time in his life would have committed himself to such a purely
    • of the earth ball had established itself firmly even at the time when Goethe
    • way that the musical ear is related to the concept which only concerns itself
    • symphony manifests itself through the phenomenon of vibrations. And I
    • 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,
    • only at the beginning of its development, it is intelligible, nay self-evident,
    • Body” is in itself of no special importance, so I beg you not to take
    • draw near, that we see what has united itself with the earth, and has
    • within the earth, stimulates earth life itself by reason of spirit having
    • united itself with the earth, and during the winter the earth itself, as a
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  • Title: Evil and the Future of Man
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    • As I said again only the other day, that which calls itself Science
    • not the Spiritual Soul itself.
    • him in such a way that he brings to full manifestation in himself the
    • the forces of the Spirit-Self, Life-Spirit and Spirit-Man. Man must
    • the forces of Spirit-Self, Life-Spirit and Spirit-Man. To this end he
    • himself the tendencies to evil. Radically, but none the less truly, spoken,
    • itself. You see, my dear friends, if one is obliged in our time to
    • 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
    • now refer, our breathing will attune itself to the life of feeling of
    • mankind is bent on hurling itself into the abyss, and we must
  • 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
    • What is instinctive in us happens to a certain degree by itself, but
    • people. Everything which the human being develops out of himself
    • presents itself to the senses, but in the total situation, when one
    • itself by, an inclination to sleep. That of which I speak goes on
    • aroused in you the counter-force to keep yourself awake. This always
    • Post-Atlantean Period to become self-assertive, to not allow themselves
    • when a person on his own account, for his individual self, must evolve
    • it must make itself felt and must be developed in us. This anti-social
    • into the social order — must have crystallized itself into
    • if you think that you can buy yourself something with a $5 note and do
    • fashion, in order to create for himself an object for his self-love,
    • large part of the so-called love of doing good is a masked self-love.
    • nearest to hand, thereby enhancing our self-love, but to feel it our
    • oneself without love or hate, to allow the other individual to appear
    • when I was ten years old? I will imagine myself entirely into the
    • situation of that time. I will picture myself as another boy or girl
    • take pains to objectify myself.” This objectifying of oneself, this
    • freeing of oneself in the present from one's own past, this
    • earlier years from yourself and when you make them objective. This is
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  • 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
    • itself to-day is that it had no real experience of the spirit, nor
    • spirit begins of itself to stir within them. We must recognise that
    • — they will make it possible for the spirit itself to come alive in
    • himself from the economic field. To speak trivially, the stomach sees
    • perpetual rebellion, self-defence, on the part of the economic
    • onwards takes into itself the germs of decline with the founding of
    • selfconsciousness. And so the bourgeoisie in Middle Europe were imbued
    • 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
    • the planet. The forces of will enter into us from the planet itself. This is
    • the second period of life, that is, what the earth itself is embedded in. The
    • 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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    • not considered to be part and parcel of the organism itself. The
    • physical organism exists for itself, as it were; it is the physical
    • of the human organism itself. We can remain within these limits only
    • a firm, self-enclosed block; but it is also inwardly differentiated
    • have something that constantly builds itself up out of the whole
    • itself is that spirit-organization which imbues with its own forces
    • to immediate expression. The solid organism itself is, in reality,
    • asserts itself in a particular metamorphosis — namely, what we
    • have an etheric organism complete in itself, consisting of Chemical
    • outside during sleep. And the human being himself, with his astral
    • self-knowledge. Roughly, it can be obvious that a man has been
    • materialistic way, we shall take this to be the human organism itself.
    • but fluctuating outlines, for consciousness here itself becomes
    • cease altogether to experience consciousness itself, just as under
    • constitution. When we consider the bodily constitution itself, from
    • contemporaries, who insist upon not going beyond what presents itself
  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • self-consciousness, in his inner life. As a rule no such bridge is
    • to the warmth-organism itself, everything is to be conceived as
    • 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
    • counsel with yourself, however, you will find it quite possible to
    • we are endowed with self-consciousness and are able to think about the
    • When we regard Spiritual Science itself as a source of the moral,
    • becomes in itself a source of morality in the higher sense. But what
    • asking himself: How can my moral impulses take effect in a world in
    • certain distance. At this point it mirrors itself, as it were, in
    • itself, so that here
  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • If we study this life of thought in careful self-examination we shall
    • inherently our own. For the fulfillment of what self-knowledge demands
    • the will. When does the will present itself with particular clarity
    • standing in the world, can bring to realization in himself in such a
    • able to direct itself towards the will as well as towards the
    • called Power. What is living itself out as Power, as Force, is
    • because man cannot free himself in his thoughts from these firmly
    • reveals itself to us through thinking that is in accordance with
  • 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
    • But the Isis legend must show itself as being fulfilled in another way in our
    • are so necessary, then this community, which calls itself the
  • Title: Lecture: The Two Christmas Annunciations
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    • spiritualized way of looking at the universe. And man felt himself
    • true insight into these matter the mathematical capacity is in itself
    • there I myself counted from star to star what I now merely copy and
    • through between death and rebirth, and He united Himself with the life
    • that concerns itself with the world we live in between death and
    • As man lives here on the earth and concerns himself with gaining
    • itself known by means of the wisdom of the heavens, which knew that
  • Title: Lecture: The Threshold In Nature and In Man
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    • In his knowledge man feels himself outside Nature. What would induce
    • herself in her external aspect to his senses and his intellect? It is,
    • Now this question of the being of the human soul has presented itself
    • Apollonian saying: “Know thyself.” This saying sets forth
    • being of Nature, on the other with the self-knowledge of man. Let us
    • self — were associated in the mind of man with quite strange, not to
    • himself in the presence of deep uncertainties before he could come to
    • feeling of standing on firm ground; he sees himself being hurled
    • such knowledge, has shown itself frequently in later centuries in the
    • self-consciousness that was fully detached from the external world.
    • When he thought about the world, he felt himself, so to speak, “grown
    • that comes from the comprehension of self. Only quite gradually has
    • the perception and understanding of the self developed to what it is
    • to-day. Self-consciousness has grown steadily stronger in the course of
    • 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
    • self-evolution and self-knowledge, by achieving inner liberation from
    • himself — must necessarily, for present-day man, remain an ideal; an
    • thought — the thought that is elaborated by man himself
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • conscience or self-reproach streams up from the deep ground of the
    • itself out in the antipathies — taking the word in the widest sense
    • belongs to the soul. Will therefore reveals itself in organic
    • He wants to isolate himself, to feel enclosed within his own being.
    • of the inner will itself, which a beneficent creation conceals by
    • Let it be remembered that nothing in the world is in itself evil or
    • itself radiate light but at most throw it back. The truth is that in
    • itself, but as the reflector of the Light. Then, among the Egyptians
    • Palladium, in itself, is dark; if it is suffused with light, then it
    • in itself, it will light up, will become fluorescent when it is
  • 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
    • times when cosmic being still revealed itself in the inner organism of
    • 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
    • that made itself felt on the surface of human experience, either in
    • as the entity expressed in the mystery of numbers. Number itself was
    • How does one picture 1, 2, 3 to oneself today? It is done by thinking
    • In itself it is really interesting — if one has a mathematical bent
    • his being, he would no longer know or possess himself, no longer be
  • Title: Lecture: The Human Heart
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    • him. Language itself he will of course learn by imitation, but that
    • 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
    • The etheric body, as it forms and develops itself in the human being,
    • is a universe in itself — a universe, one might say, in picture form.
    • Then it gathers itself together, and there, clearly suspended within
    • himself an etheric heart, which is an image of the outer universe. In
    • they are imprisoned there; and thereby the astral body itself becomes
    • enter into many forms of activity. This activity expresses itself, as
    • has formed itself, we now have an astral structure too, which gathers
    • he does and permeates itself with it. By this constant coming together
    • that has formed itself within us through this intimate permeation of
    • himself out of it again, because his deeds have given him the force to
    • those of the organism itself. Likewise at puberty: in an invisible
    • itself our activities. Therefore it makes a great difference whether a
  • 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
    • into an inner uncertainty that makes itself felt even in the physical body.
    • feeling for truth and truthfulness. To feel himself in duty bound
    • figure that is sufficient and complete in itself — one that contains
    • a whole world, just as man contains the whole universe within himself
    • earthly life itself, once again with pre-earthly existence. We ought
    • self-interest, conscious only of what is living within his own being.
    • pre-earthly existence. Through his sense of Beauty he links himself,
    • earthly life itself to pre-earthly existence. A good man is one who
    • physical body; just as a warm enthusiasm for Beauty expresses itself
    • to unite oneself with the world of which I said, it is ever present.
    • 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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    • SELF
    • fact that humanity itself is undergoing a development, which constitutes its
    • short space of time — a year. Then the cycle repeats itself.
    • will then bring him fully to free consciousness of the Self.
    • 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
    • should orientate yourself’ — suppose that he were not to arrive at
    • up to chance, placing itself as it does within certain laws in each
    • 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
    • in the full sense of the word if I give myself over to chance. Chance has
    • deposited me into earthly life through birth. But to give myself up to
    • myself to karma. I am only man, in the full sense of being man, if I take
    • itself. Such concepts, with the intellectual soul-content imparted to
    • Ancient man knew that reality expressed itself in things which today are
    • self-knowledge, he underwent a significant crisis in his soul. According to
    • self-knowledge, much as he did in later times. ‘Know Thyself’
    • 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
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  • Title: Lecture: The Invisible Man Within Us
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    • express itself during physical earthly life as something outwardly
    • called it — the metabolic-limb man — manifests itself in
    • from below upward (speaking schematically), pours itself into the
    • itself with the astral forces, taking hold of oxygen and only then,
    • the process in which the ego further strengthens itself by streaming
    • etheric body. The ego activity does assert itself, but may at times
    • human being. Let us assume, for example, that you stick yourself with
    • located in the blood. With the force of selfhood (Eigenkraft)
    • depicted schematically flows down, but transforms itself via the
    • himself discovers, for example, how belladonna on one side and
  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • science in turn believes itself to be moving with certainty only with what
    • himself, substances which are not merely passive, but which are actually
    • as if it were resting within itself. In reality, everything lives and weaves
    • science which acquaints itself with the uniqueness of the separate organs
    • They totally interpenetrate and one must accustom oneself a little to an
    • activity which belongs to one organ system asserts itself in another place,
    • this mineral wants to order itself into threads. One can see this even more
    • thread-like crystals become even thinner. It orders itself into clusters of
    • for itself thereby bringing about that excess which presses downward, so
    • astral body. Instead of transforming itself into metabolic activity, it
    • remains active as astral activity. The astral body works for itself. It does
    • to bring forth out of itself, which it has in itself, depending on how one
    • something which manifests itself as tuberculosis in the most various
    • which, if out of balance, always expresses itself in physical processes of
    • will live itself out later in life as all kinds of physical illnesses. It is
    • manner in which the soul itself works can be significant to health and
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • ability to say ‘I’ to yourself, not to the fact that you were
    • life truly, we shall not say that we owe our consciousness of self to the
    • on Earth, not as the real man himself, but as the picture of the real
    • and Archai are then indwelling the self-same organs in which the
    • within the human being, proceeding not only from man himself. Only in
    • never really see the Moon itself; we see at most a scanty indication
    • is the reflected sunlight, not the Moon itself. So altogether, only
    • Earth, never what lives within the Moon itself. That it reflects the
    • mankind migrated to the Moon, which had itself withdrawn from the
    • For man himself, the spiritual forces living in this cosmic memory are
    • life is connected with the Earth itself and with the great Universe
    • 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
    • It is I myself in my reality.
    • truth confess: This Light am I myself in my reality.
  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • moment of human evolution, appeared again so that Christ Jesus Himself could
    • into colour and form the very nature and being of Christianity itself
    • lived in earlier stages of Earth-evolution. We see how he unites himself
    • was so radiant with light, showed itself now to him in the great cosmic
    • 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
    • to know death itself, on the Earth, through one of their emissaries
    • 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
    • it, whereby it consumed itself. It now carried within itself the seed
    • designates himself as the Son, He it is who prepares the soul to
    • everything which has not come from out of the soul itself. ‘You
    • contrary, supports himself on the inner spiritual light of the soul.
    • in order that through itself the Darkness may be redeemed, in order
    • all at once express itself in a form. Only consider how Life hurries
    • itself. Life is everywhere. The limited form is the hindrance. There
    • Life as such overcomes every Form. It propagates itself through
    • task of the Sixth Root Race is to draw Evil again into itself through
    • need not be mentioned. It must express itself in the forming of a
  • 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
    • from material perceptions, as a simple experiment on one's own self
    • 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
    • empty when it rids itself of the contents of sense-perception. It was
    • experiences within himself to its full extent what Plato here implies,
    • sense-perceptible form leads me beyond itself; it can only be for me a
    • “Learn to emancipate thyself from the senses by mathematics,
    • thyself an imperishable and eternal knowledge when thou learnest to
    • itself fails to afford any immediate expression. But the method of
    • realm of mathematics itself, towards the super-sensible. This has come
    • render it possible for us to calculate with it; but in itself as such,
    • Thus, for our spiritual perception, Space itself is called to life.
    • Extension itself becomes the creation of the extensionless. Thus did
    • self-knowledge” the inner nature of our own spiritual
    • it does present itself as a good educational means. It teaches him to
    • effect a strict mental self-education where sense-perceptions are no
    • himself the transition from thought permeated with sense to thought
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  • Title: The Dead Are With Us
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    • South, this is not caused by the needle itself, but that the Earth as
    • an imprint of cosmic forces and the hen herself is only a place, an
    • being of soul could never descend if it had not itself worked at the
    • 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?
    • the heart, of inner interest. You must remind yourself of your love
    • for the dead when he was alive, and address yourself to him not
    • together with him, and then ask yourself: What was it that
    • it helpful and valuable? If you remind yourself of moments when you
    • sleep, it would seem to us as though the dead himself were speaking
    • grow strong to bear it, not let oneself be talked out of it. In regard
    • are dying in their youth, to be able to say to oneself: They are
    • from the spiritual world itself. Do not, therefore, be afraid of
    • think and speak about it comes from the spiritual world itself.
    • The dead are in our midst — this sentence is in itself an
  • Title: Lecture: The Origin of Speech and Language
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    • whether he himself could attend to them and quench their thirst for
    • becomes ill in any way, we discover that nature herself arranged such
    • here, nobody would say the table moved itself this way. It would be
    • convolutions by itself. Instead, I must think about what has actually
    • yourself that whereas all the others have a very artfully developed
    • Aries itself, of course. This constellation merely indicates the
  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • about itself, then the person concerned will be strong enough to
    • 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
    • art itself can be understood only if we realise that its task is to
    • reality. By itself it is no reality; it must be taken together with
  • Title: Lecture: A Turning-Point in Modern History
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    • self-education of man, which he regarded as a necessity of his time.
    • 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
    • learn what he is to create from the material itself, and from the
    • had wanted to become more personal: On Goethe and Myself. For Goethe
    • 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
    • oneself seems not very significant — and perhaps one will find a
    • In conversation about Kant, Goethe would not let himself become really
    • should the social order develop?”, he looks at man himself. He
    • endeavours to achieve self-education. Only the social structure in
    • self-education is expected to come through alterations in outer
    • Schiller or Goethe could not have believed that through self-education
    • able to feel in man himself the universally human qualities that
    • spiritual descriptions of the best self-education could be written
    • way. Today he concentrates everything upon a single power in himself,
    • because he has to stand entirely on the single point of his own self
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  • Title: Lecture: Elemental Beings and Human Destinies
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    • relatively speaking, self-dependent. We have within the human being
    • are each self-dependent, although at the same time they work together.
    • experience in yourself, but this experience is at the same time
    • one division that shows itself in the course of human life.
    • infinite, but when it has spread itself out for a sufficient distance
    • 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
    • destiny that works itself out within the course of life is
    • makes itself felt particularly strongly in connection with the
    • 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
    • out into the infinite, but swings back on itself — not indeed as
  • 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
    • originate in the metabolic processes itself. The Moon forces stream
    • make ourselves free? Nothing is worse than to give oneself over to the
    • 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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    • represent this physical world itself. While the life of man between
    • that man as he stands before himself in the physical world represents
    • man. Why then does not the ear itself change in this way? Why do not
    • dimensions of space. But the ear tears itself free from the three
    • 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
    • the former case there remains behind, in the ear itself, a faithful
    • the physical aspect; but the eye itself was formed by the soul and
    • who places himself into the midst of the earthly. Moreover, we see
    • how he places himself into the midst of the earthly. He would
    • lie towards and within the mouth itself, we learn to speak and sing.
    • You hear some word, for instance Baum or Tree. You yourself can
    • express in the simple word Tree. Again, you yourself can say the word.
    • you yourself with your etheric body — not with your physical but
    • yourself; and through the so-called Eustachian tube, which passes from
    • forth. Good and well! You say to yourself: science has made
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  • Title: Education for Adolescents
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    • spoken about during these years, this is in itself something that
    • self-occupied in this way is during the ages between 14, 15 and 21
    • best remedy for the overcoming of pain is to bring yourself, if you
    • towards self-preoccupation, unless we are sufficiently directed away
    • fool of yourself ...
    • inwardly, the teacher must be capable of doing this himself, so that
    • of him.” Those are the latent inadequacies, the self-exposures
    • itself. If we have children of six or seven, then the course is
    • It is important for oneself as a teacher to exercise a certain amount
    • of self-observation and not give in to any illusions; for it is fatal
    • This moral attitude must show itself in that we do not give all too
  • Title: Lecture: The Work of Secret Societies in the World
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    • kinds of exercises are necessary for self-development, and such exercises
    • 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 his clients. Part of his work may well be selfless, but the real
    • the other hand, everything that is performed without regard to self, that
    • and is cultivated as tradition. Selfless activity is, in very truth,
    • objectively and selflessly.
    • atom itself has undergone change as a result of having once been in a
    • science well knows in what way the human being can perform selfless actions
    • who have been deeply imbued with this knowledge, have been so selfless that
    • or charitable institutions. For selfless deeds are the real foundations of
    • this may be an unselfish deed; but only to the extent that it was
    • absolutely selfless does it find its way to the sphere of immortality
    • — and very few deeds are selfless to this degree. An act of charity
    • comforting feeling. Charity very often springs from selfish motives. If a
    • for himself immortality. The rule is therefore clear and unambiguous: As
    • much as you yourself lay into the world, that much consciousness the world
    • will give back to you. The measure of what you yourself place into the
    • for others, not for yourself. You can in very truth take into yourselves a
    • such. To do something for the higher self does not partake of egoism
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  • Title: Lecture: The Three Stages of Sleep
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    • the human soul must repeatedly unite itself, which must be
    • point of rousing himself out of sleep and returning to ordinary
    • music. Thus cosmic music does not reveal itself only as melody
    • becomes indefinite and forms itself into a kind of sphere or
    • essential being of the spiritual world itself. That is, we
    • This is connected with the Christ-force itself, not with belief
    • these things come about? Into the spiritual world itself there
    • 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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    • his organism — continues during sleep itself as a music,
    • rooted in the very existence and being of man himself. They belong to
    • individualised thought-process of the Universe reveals itself as
    • contained the human astral body itself. This activity shows
    • itself in the etheric body — it exists in the astral
    • after death. Then he feels himself in his astral body. But again it is
    • developed in cosmic realms, this region reveals itself as an
    • himself the equality of individual being has developed more and
    • knows about himself becomes more and more abstract. But behind
    • itself; increasingly rich in inner spirituality. Man lost the
    • in becoming a self-apprehending being himself. He must realize again
    • spoken by the particular Beings in self-revelation, this is the
    • the self-experience of the world of individual Spirits. And when we go
    • the Being of the Divine only if he develops himself more and more in
  • Title: Christ and the Twentieth Century
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    • that of the Universe, of the Cosmos itself. Our consideration of the
    • 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,
    • to rise into the spiritual world of itself, supported only by its own
    • of man had become ripe for ‘Self-Initiation,’ under the
    • history itself records, we see that whereas in earlier times the
    • 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,
    • And now we can say that Spiritual Science finds itself also in
    • Spiritual that reveals itself behind sense phenomena. In a certain
    • sense our age finds itself in a position that must be entirely
    • 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
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  • Title: Lecture: Richard Wagner and Mysticism
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    • we realise that its impulse has already made itself felt in the form
    • himself.’ Such an objection is so patent that even those who think as
    • just because the plant itself is not conscious of these laws? There is
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • Wagner himself ever express this conviction? Most certainly he did!
    • greater perfection in the animal and finally to self-consciousness in
    • 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
    • express itself in a symphonic whole, it is doomed to inner congestion
    • if a musician must limit himself to tones. In Beethoven's Ninth
    • could express itself outwardly in action. That which cannot be
    • the image of one human being sacrificing himself for another.
    • sacrificing himself for another reminds us of the mysterious link that
    • between Africa and America. Science itself is gradually beginning to
    • and became a self-contained being. When all men live in close
    • being was felt to lie within himself, and, when he met another
    • human Ego. The universal Wisdom, once bestowed by Nature herself now
    • Man had built a ‘Ring’ around himself and the Ring changed
    • since he himself is now entering into the sphere of Ego-wisdom
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  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • mystical, abstract or indefinite thought. It expressed itself in
    • evolution, had passed into an earthly body and linked Himself with the
    • Brentano had allowed himself to be influenced by this hatred and
    • the ideas, and this is at a lower level than the picture itself.
    • cycle, repeated visibly in the Sun, repeats itself every year. But the
    • 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
    • which do not depart from selfish, but from unselfish human impulses.
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • body must adapt itself. If you take a very soft piece of rubber and
    • put it into a glass, it will adapt itself to the form of the glass
    • the etheric body must adapt itself to the physical body, without a
    • eliminate the forces to which the etheric body had to adapt itself;
    • As a philosopher might express himself, he bears it within him as a
    • etheric body detaches itself in an entirely different form; it
    • detaches itself and becomes incorporated with the universal ether and
    • comrades have already been hung, while Dostojevski himself is
    • is a far more concrete thing. We may come across this in life itself
  • Title: Lecture: And The Temple Becomes Man
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    • the future, too, the super-sensible will impress itself into the
    • investigation of the Akasha Chronicle itself is not possible, we
    • that was striving to express itself in the façade.” He
    • itself indicates a further stage. In its wonderful expression of
    • complete, intrinsically perfect — an Infinitude in itself. The
    • something that is whole and perfect in itself; an infinitude is here
    • Greek Temple is, in itself, one complete, dynamic whole. The Church
    • self-contained, solitary majesty as the dwelling-place of the God.
    • The Greek Temple is an infinitude in itself in that it is the
    • away human beings are from the temple itself, the truer is the effect
    • itself as a Greek Temple. Every Gothic form seems to reach out beyond
    • where the interior space itself reaches out to the mysteries of
    • arises within the temple itself. Can there be any greater enigma than
    • raising himself upright — with the movements of his hands, his
    • to its interior. A human being in the act of raising himself upright
    • perfection, permeated by soul, an infinitude complete in itself. And
    • perfect in itself as the physical body of man permeated by soul. In
    • Temple which, in its self-contained perfection, is at the same time
    • himself upright — that is the prototype of the oriental temple.
    • mysterious world within himself but able to let the forces of this
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  • Title: Lecture: The Migrations of the Races
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    • was itself mixed with descendants of other races. The peoples of
    • Manu said to himself: peoples who know nothing of reincarnation will
    • complete, who felt himself entirely as personal man. The Greeks felt
    • the Roman presents the personality that is complete in itself as the
    • who came from afar, not out of the home country itself. The
    • 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
    • mankind itself. None of the Great Leaders who brought men forward, who
  • 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
    • full self-consciousness of the “ I ” and inner spiritual
    • been their very breath of life. In the Sun itself they beheld 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,
    • the Earth. Our Science remains dead — nay, our Science itself
  • 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.
    • communicate speech to man, is Inspiration. Language itself is
    • has to-day reached a kind of culmination, first began to show itself
    • 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
    • enter also into spiritual life itself.
    • earlier part of the year is receiving death into itself, death and
  • 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
    • Grace from on high, this world of light revealed itself in and
    • words, a Luciferic impulse gradually insinuated itself into the
    • goes its way, concerning itself merely with physical affairs. But all
  • 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
    • If you bear all this in mind, you will say to yourself: Complicated
    • experienced in the microcosm, in man himself, always finds expression
    • which contains all its individual beings organically within itself,
    • possible quite consciously to connect oneself with men long dead and
    • Infinitely much would be achieved if once this selflessness gained
    • 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
    • manifested itself. And only when you have got rid of it, only then
    • does there emerge the true being that is trying to reveal itself.
    • 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
    • itself, had lived upon the earth, by once descending into a human
    • 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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    • orientate oneself for what is to come by considering what has been.
    • himself out of the atmosphere. Formerly he had seen it outside; now
    • Imagination. And then she said to herself: what I now perceive
    • have spoken. That the divine was then pouring itself forth in man —
    • only the air, but man himself has become coarser. That which formerly
    • out of the air-filled space what he himself experienced.
    • has remained behind of that power of the air that revealed itself to
    • man in Imaginations in earlier ages, so in man himself are the coarse
    • of their subconsciousness the sexual clothes itself in the words:
  • Title: Lecture III: Ancient Myths
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    • that Osiris once more betook himself from the Underworld, where he
    • related by the legend that Isis let herself be induced to set free
    • he himself, or, in other versions, Hermes, set cow-horns upon her
    • deeper-lying statue that conceals itself behind the external statue
    • the father. He regarded himself as the father, but he was not. The
    • it could reproduce itself again, fourteen-fold. And Typhon could give
    • knew that she had herself dragged it about, that she had herself
    • summoned — some say Typhon himself, some say, Mercury. And he
    • Legend. I will not of course make myself the commentator who explains
    • chuckling being — mankind still had self-knowledge about this
    • put before them for the benefit of their self-knowledge, in the 15th,
    • itself a looking-glass (Spiegel). And it is related that Till
    • to be read in the literature about Till Eulenspiegel himself.’
    • itself, a state of consciousness is to be roused in mankind which
    • 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
    • was aware of them through something that took place in oneself. One
    • of making himself spiritual. No age has been so favourable to
    • unfounded to say: Well, what can I do by myself? The world takes its
    • 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,
    • through this present time and feels itself very, very well in so
    • mankind out of the calamities into which it has brought itself.
    • One must put certain questions to oneself if one is to be attentive
  • Title: Lecture V: Ancient Myths
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    • is so proud. One cannot do enough to make oneself clear how
    • other aspects. On the whole it is fairly simple to say to oneself
    • say to it then? One should really put oneself this question when
    • about through life itself. No one stand point should gain a footing
    • 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
    • things. One only needs to transpose oneself in feeling into those
    • himself: What happiness someday to be as old as that, for as one
    • ancient times nature itself brought it in its course, in modern times
    • the later editions of his books, because he himself no longer took
    • And this is so. One can still force oneself later to turn back to
    • many things, but then one must really force oneself — it does
    • it is not perceived that an impulse in life can be harmful by itself,
    • itself upon mankind, it will bring the greatest unhappiness upon
    • force itself, then harm is again brought to mankind. This is
  • Title: Lecture VI: Ancient Myths
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    • has in reality no true understanding of himself. One could say that
    • ‘Know thyself’ stood on Apollo's temple as a challenge to
    • the Delphic temple ‘Know thyself’ merely a phrase at that
    • understanding of man. One must put oneself in the position of taking
    • no apparatus for comprehending the being of man himself. We have been
    • for itself an image in the head. In the rest of man that is not the
    • itself shows this twofold nature: our head develops quickly, the rest
    • through other results of spiritual research. If one makes oneself
    • happens when the quickly gained head-knowledge lives itself into the
    • our organism withdraws itself from cosmic events. Our head which, as
    • whole star-strewn universal space: the whole world expresses itself
    • 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:
    • learn; I must first be as old as he before I can find it in myself.
    • it in myself.’ Just think what a relationship is created again
    • through myself. What a bond of human fellowship would be formed, if
    • smallest, since he cannot raise himself to the great. But it
    • created a fine symptom for itself, by which one is able to recognize
  • 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,
    • however, to solve the world-riddle in a moment; human life itself in
    • acknowledges that the magnetic needle does not turn by itself to the
    • things, one can see for oneself externally the truth that lies in
    • forces. This remaining organism imbues itself with them, and it is
    • and the shorter head-life really lives itself into the whole man.
    • 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
    • natural science is already concerning itself with what can be
    • And so one can permeate oneself — not in thought as I said, but in
    • belongs to the future. In the human race itself rests the future of
    • who had been aware of it, would have said to himself. ‘When I
    • gone a little deeper — might rather say to itself ‘Well,
    • himself — as to how people quarrel over words. It is his
    • the matter itself, we do not want simply German peace, but peace, we
    • did not explain things to himself logically, he did not learn them,
    • which is nevertheless lacking in what man gains for himself today.
    • again I express myself somewhat drastically) that ever since he has
    • too — adapt himself to other conditions. We should have been
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • of these works who has not acquired — through the School itself
    • himself. The etheric body bears within itself, as it were, the
    • stamps itself upon the cosmos; what has thus happened in our life and
    • what has imprinted itself upon the etheric body actually continues to
    • detaches itself in a certain way only to be gathered up into the
    • itself to the universe, though to be sure, to the spirit-soul part of
    • when the ego has freed itself from this astral body, after the
    • moral impulses, it imparts itself to the cosmos, — it inserts
    • itself, so to speak, into the spirit-soul part of the universe with
    • astral body imparts itself to the universe; if I may use the
    • through the ego's feeling itself linked with the earth, feeling
    • itself drawn toward the earth, creates the organization from within
    • head. Our will organization, however, expresses itself in what is
    • self-evident that he had had a previous earth life. He could perceive
    • spiritual researcher is often himself astonished at his own results.
    • ego-consciousness that thus manifested itself was united with the
    • selflessness of Christianity. As a result the soul was shaped in a
    • curious paradox reveals itself: those souls who lived in the Orient,
    • itself in the super-earthly, this embodiment of the ego, as it now
    • nature; for this soul-spirit nature does not trouble itself with
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • period of sleep holds within itself, in the world of soul and spirit,
    • child, or even a grown-up, is exerting himself to learn to speak a
    • soul-element that pours into speech (speech being in itself so
    • itself in glimmering material light and other such phenomena!
    • itself lacks idealism, then it is exceedingly difficult, during
    • unselfish love for human beings, sincere interest in every fellow man
    • 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
    • human organism raises itself like a machine to the upright position,
    • may itself be the compensation.
    • faces misfortune aright who says to himself: ‘If it has
    • will make me conscious of the weakness (which expressed itself
    • first step in karma, the right attitude is to say to oneself: If we
    • listening to his words, I say to myself: Lungs, larynx are at work as
    • Divine-Spiritual world is expressed. I say to myself: When, during
    • conceals itself in the man's speech and similar activities;
    • the Archangeloi. This relationship has repeated itself in every
    • 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
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  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • contemporaries around him. He himself relates — and I have
    • Nature herself proceeds, and of which I am on the track.” —
    • carried into the word itself. And their thinking was not abstract and
    • incarnate in speech itself. This may be said by some to have been a
    • strongly Goethe's soul longed for Greece. Goethe himself is an
    • soul was itself living, men were able to understand the living
    • itself. The poet of modern times has to give language artistic form
    • past, an element which expresses itself in an inward sharing in the
    • meaning of the word, to the world where speech itself is shaped and
    • where we understand the process wherein sound itself is moulded and
    • that from which feeling itself arises. When we thus begin to realise
    • 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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    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • knowledge itself, have all been evolved from investigation of the
    • of thinking. Anthroposophy does not, however, content itself with the
    • into the very tissue of which the tableau is woven; he feels himself
    • Self under a kind of oppression; the lightness and ease with which,
    • 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
    • Through Imagination and Inspiration a man reaches his innermost Self.
    • But this innermost Self must also surrender itself to the world
    • when it has worked itself a little way out of the sinful in the
    • our existence in the form of necessity, living itself out as destiny
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • unfolded, but throughout that time it had not enriched itself
    • itself directed towards the contents of super-sensible dogmas
    • 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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    • task, as I have expressed myself yesterday, in justifying its
    • repeating himself.
    • can only surrender himself to the material things and phenomena
    • which the life of sleep inserts itself, from the standpoint of time,
    • particularly the world of the impulses of the will, inserts itself
    • the East and asserting itself over a great part of the earth. This is
    • symptomatic form, it reflects itself in what I have already
    • human being identifies himself with the earth. For this reason, he
    • Development of Man for His Involucres and for His Own Self?”]
    • a particular wisdom, or anything else in life, may possess in itself,
    • transformed itself into the intellectualistic, materialistic
    • upon human life itself as a chronic illness. One who was both a
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • its Karma. Trivially speaking, we might say: The child's Higher Self,
    • body of a child of seven severed itself from the child's
    • have often explained to you that when the etheric body frees itself
    • itself off from the existence of a human being at a moment when death
    • is not earthly upon the earth itself, all that belongs to the earth
    • 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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    • universe of space and the nature of the spatial universe itself.
    • 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
    • process by which the world presents itself to man in pictures —
    • matters of which Boehme himself had only a glimmering understanding
    • within himself. Cosmic thoughts repeat themselves in the thoughts of
    • the cosmic thoughts, a universal Word which enshrines itself in the
    • crystal; man takes into himself these cosmic thoughts when, knowingly
    • spreads itself over the whole of the microcosm, renders the shapes
    • 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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    • the universe, or towards the longing for self-knowledge, knowledge of
    • his own self. The human soul of the European peoples indeed passed
    • himself a real feeling of freedom. This feeling of freedom is
    • visible, is active within me, by reflecting itself, as it were,
    • 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
    • what constitutes, as it were, a physical self-knowledge, an insight
    • power, the Christ, had connected Himself with an earthly man, Jesus
    • unwilling to progress to a spiritual self-knowledge. We sleep another
    • itself from the physical and etheric bodies that remain lying on the
    • 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
    • restrict itself to some sectarian group, but if must be brought out
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • acquire any real self-knowledge or feeling of his own being without
    • prides itself particularly on the exercise of this very reason. But
    • untruthfulness asserts itself, the super-sensible experiences fade
    • everybody to-day ought constantly to repeat them to himself. Only so
    • myself at the moment to the example of the sunlight, directly the
    • pass into the very light itself. Objects can be seen with the help of
    • the light only as long as the light is outside. When man is himself
    • light itself, then for the first time he becomes aware that thinking
    • such a way that his being reflects itself through the body, and he
    • 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
    • The reason for the hostility that is asserting itself at the present
    • you the image of the ego. The ego itself is here (= = =), but the
    • This living grasp of the self (Sicherfassen) must again be
  • 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
    • a knowledge that raises itself to art, not symbolical
    • fulfill its real nature when it feels itself as the kernel of the
    • calls itself ‘Movement for Religious Renewal,’ [This
    • lived in spiritual worlds, has since united Himself with human life
    • strive after the truth in the way in which it must disclose itself to
    • myself; I only showed, step by step, to those who wished to enact the
    • Movement which originated of itself but received counsel from me
    • founded out of itself (not out of the Anthroposophical
    • Anthroposophical Movement itself, but who will be able to come to it
    • Thus in view of the way in which I myself have helped this Movement
    • picture to myself that this Movement — which puts its trust in
    • religious Movement, but cannot directly immerse himself in it. If he
    • Renewal but that it has founded itself.
    • the thing itself.
    • out of the necessity of the case itself. And it is also important to
    • If therefore someone were to exclaim: The very one who himself put
    • Anthroposophical Movement itself.
    • Movement for Religious Renewal who is himself first a good
    • cannot yet find their way into the Anthroposophical Society itself.
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  • 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
    • physical body that come from the earth itself. We cannot,
    • what the earth itself has given to the physical body. And where is
    • that is extricating itself from the physical. It then appears as the
    • itself from the physical. We know that we are an Ego only because we
    • know that we have died, that our spiritual has freed itself from our
    • self, from outside; we look into a concavity. This remains empty. It
    • life that frees itself from us and becomes inwoven with the
    • the Spirit-Self.
    • A Spirit-Self is
    • inwoven with the universe; this Spirit-Self comes to birth
    • now detached itself, so that we now have the astral body, the Ego and
    • the Spirit-Self.
    • Spirit-Self, Life-Spirit and Ego.
    • moment of bur childhood in which we acquire self-consciousness, which
    • hardened within us and because it pushes itself, as it were, into our
    • yourself. You must therefore build up in inner activity the image of
    • feel: “I experience myself together with this soul”. Now
    • within you the power of vision, so that you may look upon yourself,
    • particularly through the many deaths of self-sacrifice.
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  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • connected with the divine forces, (for, if the soul feels itself
    • working upwards from below, from the earth itself, so man’s
    • soul-element, revealing itself as an existence connected with his
    • the human being himself. It must, as it were, penetrate into man as a
    • in there, must come out of the organism of the earth itself out of
    • something that is, in itself, spiritual: a Being must be there, a
    • arise, that enable the soul to feel itself split into three.
    • itself, when this wonderful epic poem will be spiritualised and
    • not the words, but that which lives in the poem itself, continues to
  • Title: Lecture: Awakening to Community - I
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    • self-knowledge and thus prove a good preparation for the delegates'
    • honest seeking will find, if he practices self-observation, that this
    • on to develop into a religious impulse. What otherwise lives itself
    • itself. Everything that the will thus experiences as its destiny,
    • person. He cannot just cut himself loose from external life and
    • where it becomes one's personal destiny. One feels oneself sharing
    • with things outside oneself. It is just because the soul wants to
    • himself in two, one part going to an office or a classroom, the other
    • that broke out. It is comparatively easy to train oneself to send out
    • matter itself becomes imbued with spirit as a result of one's having
    • everything falls so short of perfection, but because life itself
    • Anthroposophical Society and itself starts projects that call for the
    • You know, of course, that a fear of water can express itself in
    • if the kind I am referring to sometimes vents itself in a sort of
    • for a while, due to the fact that anthroposophy itself is full of
    • anthroposophy itself is, and instead ask questions like, “How
    • this talk, the Society itself is also eager to deal.
  • Title: Lecture: Perceiving and Remembering
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    • continually to repeat and to reproduce from within itself all those movements
    • itself. We should be then in the outer ether and look at the movements of our
    • that the etheric body cannot easily free itself; because he has so densely
    • place in its own light-body, it has liberated itself from the Ahrimanic
    • will not desire to understand it until one has called forth in one's self the
    • without preparing ourself for the understanding of it. In our day a far more
    • on all that can only be reached by a soul that has first prepared itself with
    • I will not say much on the subject, myself. You can read in Dr. Ed. Engel's
    • myself to join these observations to what I said today and yesterday in
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • energetic through many impressions asserts itself, and its inner
    • remained alive. You can see this for yourself if you look at the
    • indication of the necessity not to force yourself to remember
    • memory of the connections with life expresses itself in all that the
  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • medicine, irrespective of its various forms, still makes itself felt
    • medicine assumes greater and greater dimensions and insinuates itself
    • himself to be, he is nevertheless a materialist. For it does not
    • types of illnesses connected with the ego itself and therefore also
    • you see, the first thing you have to ask yourself when somebody comes
    • the stomach itself. In the domain of materialistic medicine, too, you
    • physical body itself, having to do with the physical body, and these
    • 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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    • individualities, which expresses itself in the multiformity of life
    • further that reveals itself to us is that the earth itself became
    • individuality the power to change himself Man always has an inner
    • became less and less capable of transforming himself through the
    • yourself actually there in those ancient times when man was entirely
    • himself off from his spiritual surroundings. The further we go back
    • fructification which, as an independent, self-contained being, he had
    • 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
    • remarkable presents itself to clairvoyant consciousness. This mineral
    • substance has become very thinly diffused and has itself acquired the
    • body to itself and removes it from the influences of the astral and
    • 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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    • this ego that has freed itself in the daytime from the large cosmic
    • observation. If the physical body were entirely left to itself this
    • instance, if he were left entirely to himself, only approximate, of
    • upon himself in the cause of freedom, and his relationship to the
    • the whole organism against the defect expresses itself as a rule in a
    • cannot heal by itself, and it has to receive the forces from other
    • has emancipated itself from outer rhythm, but he has kept his inner
  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • attempts to pull itself together and develop the forces within itself
    • expresses itself in four times seven. In the case of other illnesses
    • that it also separated itself from the sun for a certain length of
    • good to forget yourself, in this particular case it is not. For the
    • 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.
    • year because nature herself indicates this by making foods grow only
    • 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
    • and the astral body is changed into manas or spirit-self, the etheric
    • spirit-self, life-spirit and spirit-man, you have seven. And if you
    • macrocosmic rhythm again from out of yourself You are repeating the
    • 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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    • complexes of the physical body itself. That is, the ego has its chief
    • glandular system, and the physical body represents itself. Then we
    • 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
    • in the spiritual world everything you yourself did in the external
    • the pain himself, and resolves to recompense A in a future life, that
    • whether we meet them again in the following life. That spreads itself
    • external connection with the karma our soul has set itself. For as it
    • developing himself in such a way that everything can come to
    • have brought it upon myself through my karma.’ For we should
    • 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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    • distances, for it reveals itself in the most ordinary things of life.
    • itself does not begin until the child has come into the world. And
    • expressed in the desire to defend himself and restore the balance.
    • say that the ego feels itself to be in a certain disharmony with the
    • astral body within itself, squeezing together its forces, as it were.
    • body, compresses it as it were, to defend itself against being
    • definite form, a form that is complete in itself? This is because
    • human physical body, has to be more mobile within itself than an
    • him to imprint his own form on himself because his ego dwells within
    • we can see the way his particular individual soul forms itself more
    • 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
    • itself in an external form like laughter and weeping.
    • compresses his astral body with his ego. He tries to make himself
    • invariably laughs when he fancies himself to be above what he sees.
    • at yourself or at someone else your ego is always feeling superior to
    • why laughter can be such a healthy thing. And this pluming oneself
    • be very healthy when it strengthens man's feeling of selfhood,
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  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • or what we have learnt through anthroposophical science itself.
    • 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
    • tells us that at the North Pole itself earth conditions in Lemurian
    • and the moon are at their least. What has made itself felt since
    • spiritual species that did not concern itself very much with the
    • of the ego, the consciousness of Self, the foundations of which were
    • developing a strong consciousness of self within the bodily nature.
    • that it could become the bearer of self-consciousness in a harmonious
    • we see that in Atlantean times the human body could still form itself
    • actual ego being, a being with self-consciousness. These capacities
    • self-respect can even nowadays turn a man as it were yellow with
    • whose inner nature is showing itself right into his skin. Those
    • passive, self-effacing natures in whom just this passivity expresses
    • itself in the highest degree. This makes the people dreamy, and the
    • passivity and self-effacement. The Afro-Asiatic peoples do not
    • flowing out of myself and surrendering myself to the universe!
    • who belonged to the East would have said: I unite myself with the
    • one, all-embracing Brahma! Thou unitest thyself with Brahma! The
    • other man unites himself with Brahma, they all unite themselves with
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  • 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
    • itself as a sum of impulses, instincts and passions. And this
    • tendency continues to live itself out to the full until an ego might
    • 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
    • a Raphael painting. It would see what is there in the picture itself,
    • himself from relationships, something previously nonexistent. Thus on
    • given me, and out of them I have created for myself a new being.
    • distant future, of having not only a consciousness of himself but a
    • consciousness of having created himself, was already developed in
    • ego itself, man s new creation out of pure relations, which is no
    • which the ego produces out of itself. This the spirits of personality
    • 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
    • to this pure logic, the ego creates something beyond itself.
    • the ego creates beyond itself when it develops pleasure or
    • in short, in everything that man himself produces. Let us say you see
    • yourself in that particular situation. Or, let us say, you see people
    • means of which man goes beyond himself and then advances further and
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  • Title: Between Death and Rebirth: Lecture One
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    • soul must be involved. But life itself is a process of Becoming, of
    • ally himself with an Anthroposophical Movement if he is immediately
    • faced with a demand for self-development and told that he can only
    • only devote himself open-mindedly to this sense of truth, with the
    • enters the spiritual world it finds itself in a sphere in which it is
    • — 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
    • martyrdom of spiritual knowledge, in so far as it is self-knowledge
    • recently this fact presented itself to my spiritual sight with
    • self-absorption. Paradoxical though it may seem, I can only say that
  • Title: Between Death and Rebirth: Lecture Two
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    • study that everyone can undertake for himself.
    • made between the ‘I’ itself and the ‘I’
    • 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’
    • given yourself a hard bump! In the case of a child these collisions
    • consists in learning to distinguish himself from the world outside
    • and thus becoming aware of the self, the ‘I’, within him.
    • world the child acquires self-consciousness and says ‘I’
    • of himself. Once ‘I’-consciousness has been acquired the
    • of himself, and there is nothing further to be learnt by this means
    • life itself makes it obvious that we can also work destructively upon
    • man must himself possess some quality that will enable him to
    • and make no contact with them. This self-isolation is an outcome of
    • 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
    • gradually acquire. But the reality itself has come to pass;
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  • Title: Between Death and Rebirth: Lecture Three
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    • relationships he himself prepared during his existence on Earth. It
    • we allowed the relationship caused by our self-incurred debt of love
    • 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.
    • between the astral body and the ‘I’ expresses itself as a
    • feeling of depression, dissatisfaction with oneself. After death, the
    • now asserts itself and becomes an intense wish for Anthroposophy.
    • happen that after death he himself would have an opportunity of
    • not only to gather for himself the fruits of physical existence
    • expresses itself as Ego-consciousness on the physical plane.
    • world and in himself, establishes some kind of association between
    • feelings. If he develops such feelings he is preparing himself to
    • is to be seen inside the watch itself. Or let us take another
    • our existence on Earth, for the soul to express itself. But it is
    • that would enable the soul to express itself.
    • 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
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  • 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
    • as if you could duplicate yourself, move around while leaving
    • yourself at the centre, and could drink in the forces of the
    • 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
    • realities of cosmic space itself and we will consider a particular
    • make it possible for every human soul to discover for itself the path
  • Title: Between Death and Rebirth: Lecture Six
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    • there at all or merely continuing to live knowing nothing of itself,
    • must also have some knowledge of itself. Thus the immortality of the
    • already present and manifests itself in a very striking way.
    • and very special effort is required on his part to lift himself out
    • made the first effort to lift yourself from the crawling into the
    • has its natural habitation and asserts itself during the first months
    • 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
    • the part of the human being which expresses itself through gestures —
  • Title: Between Death and Rebirth: Lecture Seven
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    • he begins to feel and know himself as an ‘I’, when
    • into his very self something that in the next life on Earth will make
    • 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
    • pupil of Buddha in the life between death and rebirth reveals itself
  • 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
    • reason we cannot see it. After all, the eye cannot see itself while
    • 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
    • sleep, this human body itself has a singular appearance, a
    • 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
    • the Earth. The physical body we bear is in itself fourfold. It has
    • earthly realm itself. Everything else stems from cosmic, not from
    • is when the human being concerned ceases to concern himself only with
    • soul itself at this moment experiences a severe shock. The only
    • itself with colours as such. In reality it takes no account of the
    • actual quality of colour but concerns itself only with the vibrations
    • itself into vibrations and wave-lengths. This kind of observation
    • 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
    • acquired in the super-sensible world itself; it must be acquired here,
    • itself occurs because we shall then discover what the facts are —
    • speak, for speech does not come of itself. So our free-thinking
    • idea, assuming one can get hold of it, cancels itself out.
    • individual of this type might say: I seek within myself in order that
    • own self made into God! In the case of many pious souls it becomes
    • makes efforts to adapt himself to his environment and its demands.
    • In such cases the soul cannot adapt itself to the environment is not
    • 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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    • firmament itself. The soul or, let us say, the actual spiritual
    • during which the soul feels bound to disengage itself gradually from
    • 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.
    • external to itself the ‘archetype’, as it were, of the
    • 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
    • in his own self the word of the Primordial Spirit: ‘I am the
    • earthly rendering of what is a self-evident experience in the Mars
    • you now know to be the Mars region and in which a self-evident
    • starry firmament itself. From the descriptions that were given from
    • itself entirely from the element of personality. In the Mars region,
    • put it today, receives the Buddha-impulse, it frees itself from
    • liberates itself spiritually by recognising that all ties of blood
    • liberate itself entirely from the particular creed to which it
    • Jupiter region only if it is able to liberate itself from the
    • religious beliefs; and then it must free itself so completely from
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  • Title: Christ and the Spiritual World: Lecture One
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    • far-distant spiritual worlds and would not unveil itself.
    • full activity within oneself, the impression is received that neither
    • while steeping oneself in that past world of ideas, of anything told
    • But if one places oneself in this thought-world, and has
    • says to oneself: Yes, as this thinking flowers into idea, with Plato
    • and brings it to a loftier view of itself. Whatever else you may
    • in yourself; in your thinking you lay hold, as it were, of your own
    • immerses himself with clairvoyant perception in the world of thought
    • soul says to itself — that in this third world lies the true
    • makes itself felt in the thought world of Graeco-Roman antiquity.
    • Then one feels oneself here on Earth, but carried away from the world
    • to oneself: Yes, the experience of the isolation of thought, and of
    • yourself living in the midst of that. And then you wait ... and truly
    • Now, anyone who steeps himself in the Gnosis of that
    • the Gnosis that the world in which he finds himself, the world he
    • Aeon-world only by saying to oneself: To the thirty-first stage there
    • herself. And she separated from herself that which existed in her as
    • If you look into yourself, without raising yourself into
    • itself that which is revealed by looking out into the world of the
    • sense of the Gnosis — raised himself above everything in which
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  • Title: Christ and the Spiritual World: Lecture Two
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    • culture-epochs, we find the Bible itself indicating that a certain
    • beyond anything a human being can experience in himself in so far as
    • world-spirit itself. Only the outermost fringe of the world-spirit
    • that this strangeness explains itself, in a certain sense, when
  • Title: Christ and the Spiritual World: Lecture Three
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    • are not confined to those who incarnate on the Earth itself; there
    • which divided itself among single human souls remained behind, and
    • affected by a colour that it would have felt itself permeated with
    • response to this cry made himself fitted to be permeated by the
    • been able to restrain himself from hurling himself greedily upon a
    • Earth itself is essentially the scene of action for the Ego. The
    • of human evolution. Thereby he called to himself the high Sun-spirit,
    • was still making itself felt at that later time.
    • 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
    • through the lips of the Pythia. And the Greeks, that self-conscious
    • 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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    • creates, and nourishes itself in creating, in that which takes the
    • world-pictures into itself, absorbing them spiritually and carrying
    • form into man something taken from the Earth itself. He wishes to
    • substance a living soul into man. So Jahve unites himself through his
    • itself.
    • 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
    • reveals itself in the Ego through calm repose, when the Sibylline
    • 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
    • Earth itself. The Christ entered into the forces which the Jahve-god
    • 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
    • share the same root and sap as the olive, do not make yourself
  • Title: Christ and the Spiritual World: Lecture Five
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    • of Rome — himself.
    • but can only give evidence of itself. But where and how did it come
    • the truth which can of itself impart a kind of conviction of its
    • the Holy Vessel itself “Parsifal” was to shine. I was
    • to be there, as the saga itself tells us; and now we need to recall
    • 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
    • night, as if the stellar script had spoken to his unconscious self
    • very well interpret it, however much one may try to immerse oneself
    • exoteric research itself tells us how Kyot came to these words —
  • Title: Christ and the Spiritual World: Lecture Six
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    • final result and have nothing to do with the result itself.
    • itself. I have pointed to the fact that in the gold-gleaming sickle
    • able to perceive in himself something of the Christ Impulse at work
    • constrained to say to himself: “Let us guard ourselves against
    • the Christ Impulse having poured itself out into the Earth's
    • revelation of the spirit. He had vowed himself to the Jahve-god who
    • myself to you in all humility, while praying the Almighty to protect
    • who, one might say, was justified in feeling himself permeated with
    • forms or impressions of itself in all directions, and in this way
    • experiences all harmonious changes and objects outside itself. As it
    • from out of itself, or they would not have such a high degree of
    • unceasing pain from his wound? What was this time? The saga itself
    • oneself above those earthly ties and from the influence of the old
    • Astrology. A man had to raise himself if he was to find the old
    • which had freed itself from everything earthly.
    • fear of all that reveals itself from the heavens. This outlook had to
    • came from above had to establish itself. And in such forces as those
    • Earth with the Moon-Mother. For the Christ, Who had poured Himself
    • Thus we see how the new age declares itself; how the
    • itself — how it represents the renewing in a different form of
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  • Title: Perception of the Nature of Thought
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    • for itself and embodies itself. The laws of the Moon evolution, the
    • ego, — astral body, ego, and with the ego itself.
    • thinking, where one draws the thoughts out of oneself, where one must
    • what has flowed out of Christ himself, one might say, that gives man
    • you yourself who thinks, the thoughts rise up out of you.”
    • thoughts arose out of himself. It began to occur to him that perhaps
    • ‘One creates thoughts oneself ... well, then, what have
    • entirely, rules purely in itself, that is the philosophy of Hegel —
    • of man himself: from the etheric body to the sentient body, to the
    • comes from Spirit itself, philosophically at first, otherwise
    • himself.
    • born. But in modern times it comes to actual self-consciousness in
    • not brought into it, but results of itself out of the very subject
    • the stage of its self-consciousness and since the 16th
    • Earth existence itself. For just as the sun rises on the physical
    • how a soul can express itself which in its inmost being knows itself
    • As Spirit of negation, self-possession,
  • Title: Lecture: The Spiritual Individualities of the Planets
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    • outer and its inner nature, the Moon in our universe presents itself
    • twofold aspect. It reveals itself in the environment of the Earth and
    • human heart, succeeds in relating himself to the Sun's light in such
    • itself. What the Moon is able to reflect from the whole universe
    • for earthly life. Saturn is an entirely self-engrossed heavenly body
    • He speaks only of himself, tells us only what he himself is. And what
    • he is reveals itself gradually as a kind of memory of the planetary
    • 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
    • universe. Her attitude is that if she were to expose herself to the
    • the world. Venus receives into herself everything that comes from the
    • misused freedom is moulded into destiny — until destiny itself
  • Title: Lecture: The Problem of Destiny
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    • this way — many things are almost self-evident, nevertheless it
    • correspond with these descriptions, I shall never adapt myself to such
    • special aspects of truth, spiritual science itself will also acquire
    • spiritual world itself, will be solved.
    • easily show you that the perception of death itself has a great
    • unites himself with the thoughts which we send out to him from the
    • forces coming from the earth itself, forces which men develop as they
    • will, for instance, grow more and more obstinate and self-willed (we
    • fulfils itself between birth and death. But we also work upon the
  • Title: Lecture: On the Connection of the Living and the Dead
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    • but that inner life which makes itself felt in our prevailing mood
    • and feeling and outlook — our outlook on the world itself, or
    • say, our soul's interest in the surrounding world which makes itself
    • forces of our etheric body, and it makes itself felt in this way.
    • weaves itself into the forces of the spiritual world. We must be very
    • so only if you feel yourself, by virtue of this knowledge, within the
    • spiritual world; if you know yourself quite definitely as a member in
    • the spiritual world. Then you will say to yourself: the thought you
    • 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 —
    • into something far more inward) — one can give oneself up to
    • 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
    • forces which the physical body has drawn into itself, is no longer so
    • 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
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • comes out automatically; it is as if the brain itself has lost its
    • to his own self. Through inner exercises he sought to attain what
    • consciousness of the ‘I’ the feeling of selfhood. This
    • the yogi had first to develop in himself.
    • ordinary consciousness of self that we have today with that of the
    • consciousness of self, then, through the inner effort, one was
    • sphere of self-consciousness. To belong willy-nilly to a
    • being bound up with the subject, is able to unite itself with the
    • and breath. In so doing he identified himself with what his
    • will all disappear along with earth existence itself. In the last
  • 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
    • itself. We cannot, however, hand over to the earth that part of our
    • the spirit, as the Spirit that is extricating itself from the
    • which our spiritual part extricated itself from the physical. We know
    • spiritual has freed itself from our physical part. When we cannot
    • to say, we look upon our own self, from outside; we look into a
    • this life-tableau, by this etheric life that frees itself from us
    • day possess upon Jupiter: namely, the Spirit-Self.
    • A Spirit-Self is therefore born to us through the fact
    • Spirit-Self comes to birth spiritually, not in the form in which we
    • The etheric body has now detached itself, so that we
    • now have the astral body, the ego and the Spirit-Self.
    • We now consist of Spirit-Self, Life-Spirit and ego.
    • acquire self-consciousness, which is the earliest moment of life
    • itself, as it were, into our being. Just because it develops so
    • yourself. You must therefore build up in inner activity the image of
    • to feel: ‘I experience myself together with this soul.’
    • the many deaths of self-sacrifice.
    • self-sacrifice! Imagine what this would mean! In that case, all
  • Title: Lecture: Relationships Between the Living and the Dead
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    • when we approach the world which has received into itself our dead,
    • himself of four parts, which are well known to us: physical body,
    • and unites itself with the earth, as we say, — if we consider
    • transforms itself, in reality, in one way or another, in a short or a
    • Man does not transform himself into air, water, etc. These are only
    • the spiritual world, consciousness, self-consciousness is the result
    • of death — that death stimulates this self-consciousness, in
    • visible to us. It unites itself with the whole universe;
    • for instance, to follow what the dead beholds: that part of himself
    • even if we were unable to come into contact with the Being itself,
    • carries both the consciousness and the self-consciousness of the
    • in any way excited through these exercises, he will damage himself.
    • and that he says to himself: — With my eyes I see red, blue,
    • of the surface, as it were, and thrusts itself at us. Whereas blue,
    • soul pours itself into the blue colour, how it is accepted with a
    • 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: —
    • outside. What reveals itself here through feeling and will, remains
    • Our Ego lights up in self-consciousness through the
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  • 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
    • Self-knowledge of the Folk.’ In ancient Greece, in the
    • Apollonic Mysteries the sentence ‘Know thyself’ played a
    • 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
    • by the name of Spirit-self or Manas. In the same way a still higher
    • ‘ I ’ itself as inwardly organized. It works
    • astral body, such as man has it from the past, and the Spirit-self or
    • developing as Spirit-self or Manas very little can be found in man
    • On the other hand man has prepared himself for this
    • to master his three lower members. He has prepared himself by having
    • beginning of Spirit-self or Manas, — four different members. We
    • Here we have man as a being such as he presents himself
    • upon the beginnings of the Spirit-self. At the present time we see
    • self-conscious human condition, so during the earlier conditions of
    • Spirit-Self or Manas? Just as we during the next incarnation of the
    • astral body into the Spirit-self or Manas, so have the Angels, those
    • their astral bodies into Spirit-self or Manas, or they will finish it
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • itself in three ways in man. It is the etheric aura of the people
    • 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
    • and that is speech itself. We must therefore look upon what confronts
    • express in words, that by which he shows himself to be a member of
    • activity of the Zeitgeist, something which manifests itself in the
    • 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
    • thought manifests itself physically from within, just as in the
    • purest temperament, is itself a product of that temperament. That is
  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • able to interest himself in them intensely and directly. But as the
    • itself, as the folk-character of the single human individual.
    • called human self-consciousness. Nevertheless the ‘ I ’
    • call the sentient-soul. It first works itself out and begins to
    • body, prepare the transformation of the astral body itself, of the
    • works and imprints itself, is represented by these three
    • need not go outside yourself. You may imagine for one moment, that
    • inner experience, that which takes place in the consciousness itself.
    • of the human sentient-soul, and tell yourself that all that is in the
    • from within, and indeed exactly so far as man permeates himself
    • were inwards, but can, by means of the senses, open itself outwards
    • his highest member, encloses within itself the sentient, the
    • which then spreads itself out in a world of higher realms, in a realm
    • 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,
    • finished the transforming of their astral bodies into Spirit-self or
    • body into Spirit-self or Manas, but have not yet concluded their
    • who expresses himself in the Spirit of the Age becomes, so to speak,
    • had to sever itself from the common folk; that is the case with the
    • In that which incorporated itself here, in the difference in the
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • itself, before it attained its present condition, had to go through
    • become capable of taking into himself an ‘ I ’.
    • as Saturn, Sun, Moon, and through our Earth period itself in so far
    • 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
    • part of the earth and which afterwards propagated itself in mankind
    • objectively. If you consider what presents itself, if you consider
    • civilization itself, the further it goes towards the West, assumes a
    • lived more towards the East. The law thus revealed verifies itself
  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • presents itself as forces which come out of the earth and radiate
    • our earth to form itself into just such a planet as it now is. The
    • which expresses itself on the surface of our earth by the fact that
    • Spirits of Will or Thrones. But another element always mingles itself
    • conditions. Hence, that which to-day shows itself as will, is to be
    • which later, during the earth evolution, manifests itself as will. It
    • self-knowledge can feel that the inner balance of present-day man is
    • 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
    • ‘ I ’ images itself in the blood; the astral
    • system, and only the physical body stands for itself, it is an image
    • laws within itself. The ‘ I ’ reflects itself
    • transformation there brought about, certainly expresses itself more
    • 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,
    • of One still greater, set itself the task of investigating into the
    • manner; it has withdrawn into itself and left man alone with his hard
    • 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
    • and synthetically devoting itself to the unity; hence, for example,
    • 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
    • post-Atlantean age of civilization, and the people itself gives a
    • 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
    • their ‘ I ’ awoke to full self-consciousness.
    • awoke to self-consciousness when they were already furnished with
    • Odin himself worked upon his peoples in order to make speech possible
    • expresses itself directly in sound. Odin at his initiation obtained
    • power over the wisdom which expresses itself in sound, he learned how
    • etheric body, whilst making itself at home in the physical body —
    • itself at an abnormal stage of evolution, where it is present even
    • when the subordinate soul-powers are being developed, feels itself to
    • very advanced if he had evolved himself normally further, but who
    • He was present when the ‘ I ’ membered itself
    • itself into speech correspond outside in the macrocosm to thunder and
    • from the astral, his inner being unites itself with him; he
    • also understand when Initiates told him how the world forms itself
    • events have a past, which he himself can still see as a working of
    • Ginnungagap, is about the time when the earth begins to form itself
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • higher Beings, and he himself could do nothing in the matter. The
    • oneself. The chief requirement there is to be impersonal.
    • 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
    • itself in these forces. The Luciferic element was felt in that power
    • 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,
    • itself in the astral body and thence works upon all the three members
    • makes itself felt in three different ways: in the astral body, in the
    • astral body, the purely inner part of man, the self is permeated with
    • the Luciferic influence and this appears as selfishness. The etheric
    • the astral body selfishness, in the etheric body lying and
    • selfishness. I should like to draw your attention to the fact that
    • is selfishness, in the etheric body lying and untruthfulness, and in
    • three offspring. The first is the one who brings about selfishness.
    • that which to us is an abstract lie, expressed itself at once as an
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  • 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
    • forth. Sif is the being who unites herself with the God of the
    • forces of the etheric body itself.
    • of the Higher Feelings, and worked in that. He himself was only able
    • Spiritual Soul itself — in some way or other fertilizes the
    • the contents of the Spiritual Soul itself, and looks upon Nature
    • Chinese, that shuts itself off and remains rigid, repeating what
    • Spirit-Self can specially develop? Let us recollect that the Etheric
    • the laying hold of the Spirit-Self by the Spiritual Soul, so that the
    • Spirit-Self shines into the Spiritual Soul, which, as that is the
    • one, for it must reverently await the penetrating of the Spirit-Self
    • prepared beforehand, must already push itself in, in order to provide
    • guards of a Folk-soul who is preparing himself for later epochs. This
    • Spirit-Self into man, in readiness for that epoch when the
    • Spiritual-Soul shall ascend to Spirit-Self, in the sixth age of
    • and less in details, because he is preparing himself to take up that
    • which as Spirit-Self is to enter into mankind. It is particularly
    • himself will reach a culture in which his Spiritual Soul will attain
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  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • consciousness of this was preserved so long that even Tacitus himself
    • earthly body itself, and which Northern tradition knows as Riesenheim
    • received forces. He had therefore to unite himself with the physical
    • instruments existing in the human body itself for the use of these
    • which, in its development on the physical plane, connects itself on
    • 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
    • would not progress, it would not be able to defend itself against
    • itself proceeded from old clairvoyant power, but only by that which
    • and Thor, about Christ Jesus Himself, I beg of you not to believe it
    • life, so as to prove it by life itself. For in life also, at every
    • oneself be stimulated by, Spiritual Science, and to test what one
    • receives by life itself. Then what ever might color our
    • in each people practicing self-knowledge and inquiring, ‘What
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • Behind it all there may be an instinctive feeling — true in itself though often
    • concern itself with them; it ignores their existence. And it is this which will
    • even in the human kingdom itself — all these thoughts which have no reality
    • has not allowed itself to be quickened by the new form of Imaginative Knowledge
    • in the mineral kingdom itself or in the kingdoms of plant, animal and man. Even
    • really artistic conception of the world. For the world of Nature itself creates
    • existence. Man must so prepare himself that he need not be involved in what
    • feeling and consciousness of freedom, the self-completeness of individuality
    • but bring himself to look concretely at things that are connected with his
    • herself as an active expression of artistic creation. In connection with the
    • existence. It separated itself from the earth in order that man might become a
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • acquainted, and about that building itself, it is in no wise my
    • gave the name. Our science itself leads us to, the conviction that
    • placed itself for a time within the framework of the general
    • time endeavoured, purely out of what I had discovered for myself, to
    • if the occasion should have presented itself in the Theosophical
    • mission of spiritual science itself. It may be quite easy to understand
    • In order to make myself
    • educates itself by the facts of nature itself.
    • spiritual investigator, he puts himself into such a state, that there
    • itself becomes a living being within him. Thereby he has grasped
    • be experienced in itself alone. Thinking may be made active, so as to
    • body, together with what he has developed within himself; and one who
    • cannot himself investigate spiritually, really need not see that the
    • itself as an object to the spiritual investigator is of a soul and
    • with them. But this turning to the dead must itself be of a purely
    • life. In this connection I can perhaps make myself clear in the
    • able to create something in nature itself. Knowledge of nature does not
    • a religion, any more than natural science surrenders itself to the
    • are aroused by spiritual science itself, the name “GOD” is,
    • himself declares.
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • presented itself to them in pictures — not the pictures of
    • man of the modern age is to have thoughts, he must exert himself
    • art the Greeks proceeded by the same laws by which Nature herself
    • 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
    • not contracted because of the cold or enveloped itself in a raiment
    • 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.”
    • thoughts, the self-produced thoughts, are in danger of succumbing to
    • himself in thought and feeling with the Mystery of Golgotha.
    • Winter, when the earth envelops herself in her raiment of snow and is
    • unite himself with the wide expanse but turns his life of soul
    • self-produced thoughts, man felt the need to unite these thoughts
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  • Title: Lecture: Michelangelo
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    • itself. Historical facts on the other hand are unique; we can recount
    • having to go out in order to enter space, to manifest itself in
    • world that strives to reveal itself. This is true also of the larger
    • from some self-evident quality of genius. Through having his
    • means; he made himself sensitive to what was inward in outer nature.
    • from Rome to Florence we can see a remarkable drama unfolding itself.
    • himself, had to fall back on what he could get from his anatomical
    • heart of nature as she showed herself in his times, from one point of
    • 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
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  • 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
    • I must strictly protect myself from all the influences of modern
    • this effect. All desire to withdraw, to protect oneself from the
    • truth that he is protecting himself from Ahriman, for there are no
    • soul. He may tear himself away from modern life, but modern
    • this or that. Spiritual Science itself speaks of what it must
    • verb itself, this is an entirely different matter from when it is
    • to manifestation actually in himself: he was related in a different
    • the Building itself, but the experience induced in the soul by
    • when it encounters the (impact of the painting, may itself become a
  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • understand life itself in the light of the principles of Spiritual
    • 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
    • stream of history as it expresses itself in the consecutive
    • to be able to find evidence in life itself of the things we have
    • what presents itself to the mind is usually the opposite of the
    • souls which expressed itself in a universal, pantheistic form of
    • dinned into their ears and has presented itself to their minds and
    • you, another question forces itself upon him; namely: What has become
    • Life itself indicates the line of investigation, and then the faculty
    • men at the present time do not want self-knowledge. They are not
    • I can accept them without having experienced them myself. But I must
  • Title: Lecture: Morality and Karma
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    • of observing life in itself, is far easier. But if the laws of Karma
    • hold good, life itself must take on a form which shows us how Karma
    • itself.
    • said that he felt himself capable of every kind of sin, but that he
    • must become less selfish; we should be able to rejoice at another
    • insinuate himself into the etheric body, darkening our judgments on
    • perhaps lost the habit of telling lies — for life itself is a
    • fundamental character which expresses itself in the three bodies: the
    • same incarnation, so that a person withdraws into himself. All the
    • qualities and by immersing himself lovingly in his soul, may be sure
    • say that this is egoism, that it is selfish to be good and noble. No,
    • accordingly, the success in life itself will show us that we went out
    • observing life itself. This will enable us to recognize the truth of
    • proofs which establish this truth in life itself.
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • conception of yourself if you think that you are carrying through
    • better conception of yourself, if you were to think of yourself as a
    • yourself. You pronounce this word “I” very carelessly.
    • During my present visit, I pointed out to you how selfishly modern
    • conception. Our world conception would become far less selfish than
    • weaving spiritual life of the soul which manifests itself so
    • nevertheless only mean their Angel. The selfish note of religious
    • itself. We take it from the preceding epoch and train the human
    • conflict with Roman law, but it cannot assert itself. This, too,
    • obtains eternal life through the church itself. The church sees to
    • the state should limit itself to the juridical sphere. The right of
    • are especially pious. But they are simply selfish, thoroughly selfish
    • itself, then people say that they cannot understand it, and that it
  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • the physical world gradually transforms itself and assumes the
    • being expands and becomes a world. Man himself actually grows to
    • self, the human world expands into an immense world, and we
    • the Ego. Man says “I” to himself only because he is a
    • ordinarily remains concealed, may shine through and reveal itself
    • himself some apples. He went to his room and sat down at his desk
    • could not protect himself, yet something entered his Karma so
    • itself. These are, of course, finer observations, and if we want
    • reveals itself to us. This will push our feeling in the right
    • now, which reveals itself to higher knowledge. And then we notice
  • 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
    • so to speak, as regards his perception of self. And yet we hear the
    • basis of what he is in himself. This stands out clearly as a
    • — demands that man should be able to raise himself to an
    • oneself in the purely inherited characteristics will lie like a
    • 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
    • appear spirit-self, life-spirit and the true spirit-man; today these
    • germs of spirit-self, life-spirit and spirit-man can unfold. We shall
    • you will see that spirit-self is the transmutation of the astral body
    • nature. He will have to say to himself: “It is true that I
    • cannot during earth-existence attain spirit-self in my astral body,
    • And by developing the consciousness-soul now, I am preparing myself
    • to take spirit-self into it in the next, the sixth, culture-epoch. I
    • know that I cannot yet bring spirit-self into my entire astral body,
    • next condition. I must prepare myself in germ inwardly, so that in
    • growing into spirit-self, as I have often explained he is growing
    • as earthly man, he cannot achieve this. He has to say to himself that
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  • 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.
    • sound knowledge is related to selflessness in man — not
    • the selflessness that loses the self but that leads rather to the
    • possession of the self in the true sense. When man has learned to go
    • out of himself and into the world, becoming in this way not empty but
    • inclination to selflessness, to love. He comes also to understand
    • on himself, and from this he can learn the true nature of egoism.
    • little the complete man who knows what true selflessness —
    • selfless love — is, and what egoism is, and from this
    • impulse, where it is right, to be selfless; or again, where he
    • self-observation, and into the way it is led over into deed and
    • selflessness, of that loving devotion to the matter in hand, without
    • undergo in himself a development wherein the body acts as a
    • Only a selfless, love-imbued faculty of cognition can grasp this
    • 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,
    • hold of the traveler in his entire being; but then, it wrests itself
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  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • Nevertheless, spiritual science itself is infinitely
    • Now the self-contained consciousness soul can only
    • must outgrow. Every single human being must develop himself as an
    • soul this self-culture of the individual is one of the most important
    • moral forces, is in itself a fixed structure and will in the fifth
    • can prove itself in life to be most truly fruitful. Practical
    • teacher himself, that any real effort to uphold individuality as such
    • adapt itself to the needs of the fifth post-Atlantean epoch, but
    • is a passion for dulling the consciousness and for self-deception
    • fights against sound judgment in this respect and submits himself
    • But the same Jesuitical principle will gradually transfer itself to
    • to do with myself, I don't know how to organise my life.” This
    • necessary, the will to gain knowledge of life itself, rather than to
    • unfold itself, and in releasing his intellectual life from the
    • we say — to myself. Actually it came about through karma that
    • the peculiarities of the age itself and its demand that the
    • interest himself in it and for this reason claims our attention.
    • concentration upon self-education.” As I have already said; I
    • purification and self-improvement. The speculations contained in
    • soul is the spirit-self, the natural predisposition for which
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • consciousness of self.
    • The clear self-consciousness which permeates the
    • 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
    • feeling of his own ‘I’, an intensified feeling of self. He felt
    • 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
    • there arose in him an enhanced feeling of selfhood. But in this experience
    • 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
    • now awakened selfhood to the whole universe gave rise to the wonderful
    • itself in the mysteries of the world. These descriptions are all
    • through them. The soul, with enhanced feeling of selfhood, is transported
    • self-consciousness.
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  • 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
    • to associate itself with modern science; then Christianity has no
    • 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
    • when the earth itself will fall like a bit of slag into the sun; and
    • then, in a still later time, the sun will burn itself out and be
    • shall never find the realm whence Christ came down to unite Himself with
    • this — that mankind has brought upon itself the doom of being
    • something himself before there arises from the grave of human materialism
    • after super-sensible knowledge is itself an Easter deed, it is something
    • meditate on the need today to go in search of a true self-knowledge
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  • Title: Agriculture Course: Lecture 1
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    • deeply what I may call the thanks of Anthroposophia itself
    • away equally satisfied with the Lecture-Course itself, is doubtless a
    • The Course itself
    • central domain of Agriculture itself, albeit this of its own accord
    • of Anthroposophia itself.
    • farming job itself. That is to say, unless one really knows what it
    • involved. Such things must be determined out of the thing itself,
    • itself should really cease. So long as people do not recognise that
    • the magnet-needle itself for the cause of the peculiar position it
    • and animal, and of the Earth itself. We must extend our view to the
    • does it cease when they cease. It has emancipated itself. It shows
    • itself.
    • emancipated himself; he only bears the inner rhythms in
    • himself. To the plant world, however, it applies in the highest
    • itself in abnormal conditions of the senses is influenced in a
    • themselves, but that which shows itself in the senses,
    • and every single species, is able to maintain itself — that is
    • itself in the plant-nature of the Earth.
    • complete about water itself. Water contains far, far more than what
    • revolution is short. That, on the other hand, which frees itself from
  • Title: Agriculture Course: Lecture 2
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    • as a kind of individual entity in itself — a self-contained
    • should try to posses it within the farm itself (including in the
    • produce within itself all that it needs.
    • concept of the necessary self-containedness of any farm.
    • of the Earth is a kind of organ in that organism which reveals itself
    • itself grows inwardly alive and develops its own chemical processes,
    • of the soil. The limestone content of the soil itself, and the
    • Mercury and Moon — and that warmth which makes itself felt
    • water and of the solid earthy element itself. They become still more
    • then has the property of being least dependent on itself — on
    • to work and stamps itself upon the seed, thus building up out of the
    • into a state of chaos. For plant-growth, Nature herself will see to
    • sparingly replace by artificial means the fertility the Earth itself
    • Sun itself. But that which thus shines out in the colouring of the
    • within the plant itself. Then it will not reveal itself to any great
    • extent. It will not shoot out into blossom but will express itself in
    • plant. It has this peculiarity: it draws the cosmic nature to itself;
    • it permeates itself with the silicious nature. It contains no less
    • upward and reveal itself in the flower but betrays its presence in
    • stem-forming process is held back, retained in the potato itself. The
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  • Title: Agriculture Course: Lecture 3
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    • the functions and significance of nitrogen herself in Nature's
    • the Spiritual itself as it spreads far and wide. Therefore they named
    • great plastician. It does not only carry in itself its black
    • behold the Spirit-activity of the great Universe, moistening itself
    • itself, dissolving the form again. It is on the paths of this carbon
    • carbon as it forms itself and ever again dissolves the form.
    • his ever-mobile carbon-formative process, man lifts himself out of
    • and this astral impresses itself upon the physical by making use of
    • nitrogen is so essential to the life of the soul. For the soul itself
    • the human breathing process. Through it man receives into himself the
    • within the human being. He himself would have to give it off,
    • outside. The astral is everywhere, and nitrogen itself — the
    • works itself out in the life of plants, in tim life of Earth.
    • all this, life itself is working through the oxygen-principle.
    • the carbon, drawing the life to itself out of the oxygen as it does
    • Truly, in hydrogen — although it is itself the finest of
    • now once more — moistening itself with sulphur — it needs
    • has farming to do can meditate. He thereby makes himself receptive to
    • himself a meditator. Oh, it is very much that he meditates in
    • behaves itself tolerably well. There in the human being the
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  • Title: Agriculture Course: Lecture 4
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    • itself. You need only remember the absurdities that prevailed not long
    • Science has corrected itself in the meantime. To-day as everybody knows,
    • instance, science has corrected itself, and it is well-known that if
    • orthodox science because it has to correct itself as in this instance.
    • how science has had to correct itself in this instance, notably in the
    • most recent period. Why has it to correct itself? Because it takes its
    • into himself is cast out again.
    • in itself — to provide itself with substances (which are expelled
    • in itself as actual substance — this it is constantly
    • remains at the merely herbaccous stage. A tree surrounds itself with
    • tendency to life — a tendency to permeate itself with
    • with the said substance. For then the earthly material itself will tend
    • process takes place in the forming of the tree. The earth itself is
    • districts, we cannot reckon upon Nature herself letting fall into the
    • at any rate in certain districts — Nature herself sees to it that
    • itself essentially consists in this, that what would otherwise
    • to bring to life the earth-element itself. Plants, therefore, which
    • earth itself. We include in compost any kind of refuse to which little
    • something in Nature, the excellence of which for Nature herself I have
    • And we shall kindle in the soil itself the same inner quickness and
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  • Title: Agriculture Course: Lecture 5
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    • out of which the plant grows and which surrounds the roots, is in itself
    • plant-life in the earth itself.
    • We shall attain far more by tackling the dirt itself, directly.
    • such conditions in the dung-substance itself. But there can be no great
    • earthy element itself. To endow the mass of manure, or the liquid manure,
    • not the most important. It does not primarily concern itself with the
    • prevent the Earth from drawing into itself what it needs by way of silicic
    • we endowed the plant itself which the power to receive into its body
    • then assist the working of the manure itself. We add these forces, so
    • will enable it to bring the right vitality into the Earth itself.
    • the potash content that it relates itself rightly, within the organic
    • it: the radiation itself will do the work. The radiating power is so
    • in the plant itself, but enables the yarrow to ray out its influences
    • Moreover, this process itself is dependent on the substantial nature
    • We want to give the manure the power to receive so much life into itself
    • the life in the earth, so that the earth itself will have a wonderfully
    • to make the earth itself intelligent — the earth into which the
    • manure is worked. The soil will individualise itself in nice relationship
    • it, so that the soil itself will aid in this relationship.
    • to itself all that it needs.
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  • Title: Agriculture Course: Lecture 6
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    • proceed from the earth itself, nevertheless they transmit what proceeds
    • the Earth itself was far more living, fruiting, inherently fertile.
    • Earth by itself is still just able to transmit that feeble reproductive
    • Do not be alarmed; say to yourself: Something must now be done. So now
    • that a thing can be true in itself. However, to get anywhere nowadays
    • workers. I say to myself: I want to produce three times as much, therefore
    • itself, though to some extent it may help even then. It will not be
    • itself from the Moon. The Moon-force is developed in the animal kingdom
    • force of the full Moon within it, conserves it, and so emancipates itself
    • the cosmic element which normally makes itself felt only in the Earth's
    • itself, it certainly applies to what we must do in counteracting it.
    • receive the faculty to bring forth plant-life out of itself. This faculty
    • makes it to some extent alive in itself; awakens waves and weavings
    • itself — the solid, mineral element — which must be made
    • Through its very intensity, it will work itself out more in the lower
    • receives something of dying life into itself, and through this dying
    • itself for the causes of its always turning northward — would
  • Title: Agriculture Course: Lecture 7
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    • one generally considers a single plant by itself. Then, from the single
    • plant, one proceeds to consider a plant-species by itself; and other
    • such a complex of roots would not allow itself to remain a mere tangle;
    • In the tree with its cambium or formative layer, the earth-realm itself
    • yourself to specialise your sense of smell — to distinguish, to
    • does the cambium itself do?
    • insects and birds flutter around in the right way. The farmer himself
    • not trust myself to expound them with equal certainty.) The old instincts
    • portion of the breathing system — the animal is itself. In its
    • itself thus directly to the earthy and watery elements. It cannot assimilate
    • assimilate earth and water, the animal itself must be there by virtue
    • into itself directly all that is earth and water; just as the animal
    • for itself, but, on the contrary, it gives away what the animal takes
  • Title: Agriculture Course: Lecture 8
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    • more or less, by a kind of astral cloud. The plant itself does not reach
    • we need to be aware: whatever substances are required for the head itself
    • for instance, seeking its food for itself in the open air; following
    • smell, going after the food, choosing for itself, unfolding all its
    • Ego potentially remains. Just because the animal itself does
    • with things — neglecting the fact that this is a perfect and self-contained
    • cycle, which ought to be maintained, complete in itself. Needless to
    • to make the farm, as far as possible, so self-contained that it is able
    • to sustain itself. As far as possible — not quite! Why not? The
    • the digestive process itself — to the sexual digestive process.
    • I say to myself, it surely can be increased. What shall I do? I shall
    • cow in this way and you will not see much result in the cow herself,
    • the flowers, Nature herself has enhanced the fruiting, flowering activity
    • mystic.” Well, if you say that to yourself, you will become a
    • within him — and, moreover, the forces which the raw food itself
    • and claiming for themselves things that the human being himself should
    • within the organism — that which specialises itself out of the
    • made of the tomato-plant itself — stem, foliage and all —
    • does not want to go out of itself; it does not want to depart from the
    • Circle, must exercise the necessary self-restraint. They must keep it
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  • 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.
    • thou hast now seen Osiris, so hast thou once thyself. Thou
    • 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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    • the same time a self-contained being, by bearing in mind
    • looking back, as it were, into his own self. For when we
    • head, he takes back, as it were, into himself, what is
    • first stage of fitting himself into the cosmos by saying:
    • own self in order to discover the universe anew within
    • himself, but he also looks out into the environing world.
    • yourself — in order to remain completely within
    • yourself. You do something with your right hand, but you
    • are taking hold of something which is your own self. You
    • now touch yourself in the same way in which you feel about
    • take hold of one's own self. We also do it indirectly
    • yourself.
    • 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).
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  • Title: Lecture: The Templars
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    • Mystery of Golgotha itself, of worshiping idols, of introducing paganism into
    • rack, and they acknowledged the very thing that each one for himself had
    • Hence it has come about that what we know as materialism has spread itself so
    • itself still
    • so that the ether body shows itself to clairvoyant vision in waves of color.
    • the gaze directed to the material world as it showed itself to his senses.
    • themselves. What makes itself manifest in the world is indeed truth; but the
    • 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
    • weaves and works everlastingly, reveals itself in order that we may
  • Title: Paths to Knowledge of Higher Worlds
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    • Self-consciousness: The Spiritual Human Being).
    • Self-consciousness: The Spiritual Human Being).
    • penetrates into mathematical thought. It is not mathematics in itself
    • This in itself sets up a strong barrier against anything which seeks
    • self-knowledge, but it is a far deeper knowledge of self than the one
    • which is ordinarily reached by self-contemplation. This imaginative
    • from his inner living experience. He cannot prepare himself in the
    • already stated, to a kind of self-knowledge. Finally it leads us to a
    • with our own self.
    • contained in every object, but which does not manifest itself as
    • are created, and in that case it manifests itself. But before the
    • gives rise to something which does not reveal itself outwardly
    • the same form as matter, i.e. that the spirit itself is nothing but
    • have to blot out your own self if you were not able to say that the
    • may be compared with an object which I grasp and which shows itself
    • This a special form of self-discipline. We are then no longer
    • itself has a definite form. The shell forms part of the nut. When a
    • this spiritual foundation. Humanity must again permeate itself with
    • science of Anthroposophy wishes to set itself within the other
  • Title: Errors in Spiritual Investigation
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    • poignant depiction of self-love can be especially helpful. This love
    • in their character as error will it be possible to guard oneself
    • pulled out a weapon to defend himself. He therefore was not in a
    • surrenders itself to the object, leads to unsound organs of spiritual
    • embarked upon. Everything that readily surrenders itself to illusion
    • life in the way of vanity, ambition, the ordinary sense of self, and
    • self-love, sense of self. One could say that one begins to know this
    • human self-love, this sense of self, only when one goes through a
    • deep within the human soul this self-love slumbers. As has been
    • observation and extinguish what presents itself as image to his
    • himself in this extinguishing; if the image returns, so that he can
    • need for an immensely strong force to overcome the sense of self,
    • self-love. Why does the abnormal soul life, which arrives at visions,
    • 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
    • ordinary world with an abnormal soul life, his self-love becomes so
    • With the same inner force, however, the sense of self appears
    • forbid lightning to flash so little can we forbid self-love from
    • one can see, therefore, that the self-education of the spiritual
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • into an object of self-education. Thus the development of soul
    • in the natural scientific method, thus training himself not to think
    • arbitrarily but according to the phenomena of nature itself. But he
    • 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
    • this also has to be systematic. He has to practise self-discipline
    • and self-education systematically and fully consciously, not merely
    • self-discipline of the will I was speaking about: become actively
    • engaged in self-education and become at the same time independent of
    • vision, acquired through this self-disciplining of the will, that we
    • the course of history associate itself with the historical facts
    • then begins to make itself felt in human evolution that lifts
    • 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
    • and less understanding for the Event that had united itself
    • enough with himself and admits that he is more and more disenchanted
    • earth, man himself carries evolution forward from one epoch to the
    • you can find this knowledge for yourself, but you have then acquired
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  • 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
    • spiritual or consciousness-soul, and through that of the Spirit-Self,
    • 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
    • the ‘thing in itself,’ but can only catch the outward
    • things, but not at the ‘thing in itself.’ This is indeed
    • itself;’ this remains unknown.
    • itself.’
    • base of what I have just described, it presents itself thus: It is
    • evoke within itself by means of its nervous or other activities. When
    • any actual ‘thing in itself.’ Why is this? It is solely
    • to the thing in itself. It is not so much the case here that certain
    • 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
    • itself.’ This thought is as it were immediately frozen in;
    • makes itself felt there, just as in the more advanced thinking of 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
    • the East, it appears as a spiritual product of the Earth itself. When
    • the Earth herself were speaking. The mysteries of the Earth's growth
    • the inner Spiritual mysteries of the Earth herself in this
    • dint of self-discipline and free spiritual activity, and another
    • 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
    • give expression to the speech of the Earth herself. It is not so in
    • 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
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  • 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
    • cannot really speak of a self-contained life in the ordinary sense,
    • spirituality, would have allied himself with Christ had he
    • working. The eye that beholds the Christ has itself been
    • In Christ he sees the Being to whom humanity offers itself in
    • festival itself is so ancient and our present symbol of it so recent,
    • this festival. Just as Nature herself is rejuvenated every
    • substances, the more he membered into himself the substances
    • observes the plant in this way can say to himself: I look
    • the seed of a new plant; the blossom forms itself into a new
    • Spiritual, but the Spiritual itself they could not see. Yet
    • one pupil he could reveal the picture itself, to a second a
    • your own higher Self, but only provided you have merited this
    • pupil of the Egyptian Initiates must feel himself united came
    • with truth: the God himself dwells in the Greek temple. The
    • physical structure itself. The same feeling can arise when
    • in the physical world itself incontrovertible proof had been
    • seed of a new plant, says to himself: True, it has come forth
    • Jesus of Nazareth who sacrificed himself in order that the
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  • Title: Lecture: Some Characteristics of To-day
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    • world — is willing to reveal itself to men in all strength; yet
    • one hand, the spiritual world is willing to reveal itself with great
    • 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
    • when the spiritual could reveal itself to man in all sorts of
    • one must train oneself to a thinking that is not bound to the
    • which is striving to reveal itself to men, only finds expression in
    • attitude to the problems it presented. One let oneself be stirred a
    • spiritual world to reveal itself to them, ought to have striven to
    • “imaginative” forces — just as art itself can only
    • understands what is willing to reveal itself to him to-day. For
    • spiritual science itself i.e., through that thinking and
    • the spiritual world is striving to reveal itself from without (to a
    • ought to fill himself again with what is revealing itself from
    • spiritual life must descend! But it will never reveal itself
    • reveal itself to one who, in the spiritual life, is the coolie of the
    • economic life. It will only reveal itself to him who has daily to
  • 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,
    • self-perception, we ask ourselves, “In that case, wherein
    • 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
    • all that thought can experience if it unites itself with the full
    • cannot change itself back into any other force, and that then the
    • 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
    • of in the depths of human life itself.
    • to the boundary of the super-sensible, that reveals itself to us in
    • certain extent one can create an idea for oneself, an empirical idea,
    • thinking itself can be perceived as an inner soul content. But what
    • is in accordance with its being first lets itself be known when true
    • can unfold itself, but that the material process itself must be
    • thinking unfolds itself a nothingness of material can be seen. It
    • validity.’ First matter must withdraw itself from the
    • unprejudiced way to the place where matter destroys itself, if one
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  • 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
    • out of selfish motives in the last life, shows us a kind of register
    • 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
    • itself which will lead humanity from intellectuality, by way of
    • itself.
  • Title: Lecture: Nervous Conditions in Our Time
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    • lead to still worse symptoms, till it expresses itself in
    • unpleasantly the prevailing nervousness is making itself felt.
    • effective cure. She should say to herself: ‘Now, all the more,
    • nervous conditions. Life itself in such a case will prove that the
    • in writing. I am quite sure, many a person would soon wean himself of
    • should not be prolonged. One should endeavour to watch oneself:
    • be continued, for it would quickly lend itself to vanity. This
    • the wish unfulfilled. Examine yourself in life, and you will soon
    • way. Deny the wishes, not to your pupil but to yourself, so that the
    • himself.
    • thing because I have given myself the answer Yes. This Yes will have
    • unfolded a strong force within me. Thus when you place yourself in
    • oneself. The more one can make one's judgments, particularly about
    • fellow-men, unaffected by their attitude to oneself, the better
    • body. It is a good thing to practise this self-denial: not to
    • things speak for themselves and to understand a person in himself,
    • over the physical. Self-education, and an influence upon the
  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • myself to call “the scientific spirit”, has, in many
    • does not of itself come into conflict with current science. It
    • can itself bring forward to serve as an effective foundation for its
    • mathematics itself, with its value for the other sciences and in
    • 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
    • itself out until it reaches our organ of vision, and then our brain. The
    • differently once one is able to survey, in genuine self-knowledge,
    • itself. By taking the third dimension negatively, we really
    • contrast to the path that has adapted itself so closely to material
    • express myself about these things with radical honesty, I replied:
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • so rich that it can express itself, not allegorically or symbolically,
    • means itself, expresses itself.
    • brought in. The anthroposophical world-view had to show itself
    • finds oneself when, for example, one forms — also in
    • One cannot obtain the space in which one finds oneself as a
    • sculptor. One must say to oneself: That is quite a different space.
    • I have, instead of a point, a hollow sphere in which I find myself, and
    • But man is capable of relating himself to the cosmos — as we,
    • when we do so? Well: imagine yourself standing in a field on a clear,
    • dimensions — where space itself is concrete, something
    • One looks into oneself to find, for example, the three dimensions.
    • the physical human being, reveals itself in images and brings us a
    • immersing oneself in that force by which Nature herself created and
    • shaped man. One forms as Nature herself forms. But then one's whole
    • to adapt itself to this.
    • eyes of a sculptured figure of a human being, I must confine myself
    • self, in so far as it is courageous, in opposition to the external
    • human being reveals of himself, more and more, as the sculptor
    • when I come to form the chest, I must place myself inside the man and
    • creation to work from without inwards — to think of oneself on the
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  • Title: Lecture: Evil and the Power of Thought
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    • of oneself in love to the world.” That is how he would put it,
    • the Greek saying, “Know thyself!” This “Know
    • thyself” entered the historical life of man only when the early
    • of the challenge, “Know thyself!” On the contrary —
    • cultivating self-knowledge and a true inner vision. And simply
    • realise when an impression was produced by this self-knowledge on the
    • self-knowledge was to be approached. The precept I mean is frequently
    • itself; likewise does the ear burden itself with sin when it hearkens
    • to begin with, the tradition of self-knowledge, but how, too, by
    • development; one can quite well picture to oneself people of older
    • inner being? What does self-knowledge yield?” In raising such
    • What presents itself to the ordinary consciousness of modern man as
    • self-knowledge is only the transformed outer world, which is
    • respect of matter. There is no human self-knowledge which does not
    • to himself: Spirit must exist, and for the sake of the maintenance of
    • otherwise man would consider himself to be something different from
    • man's inner being. “Know thyself” has become a rightful
    • self-knowledge in the true way.
    • world, when one has the desire and the urge to surrender oneself
    • you, there speaks the Ego that desires to assert itself. With us,
  • Title: Lecture: The Seeds of Future Worlds
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    • of man establish itself. It is a centre for the strengthening and
    • coming into existence of man himself as a physical being, and then I
    • the Ego of man is as it were submerged, where it cannot hold itself
    • that his being is outside you, but that you have to give yourself up,
    • to surrender yourself, in order that you may perceive his being in
    • through himself, but in reality from out of the world.
    • that the Father God is at the foundation of a world which reveals itself
    • exist; whatever makes itself known to eye, ear, and so on, will at
    • and it takes its beginning from man himself. When man ennobles his
    • life, a continual coming to birth. This does not reveal itself in any
    • great variety of ways, manifesting itself visibly to our senses. But
    • developed under the influence of a science that concerns itself only
    • for ever splitting up and scattering itself abroad. There, where the
    • closer circle, until the circle becomes the moon itself. Then it
    • itself with all that streams out. The sun is in reality
    • clarity of thought, if man wants to say of himself in all truth and
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Christianity itself, especially in respect of the spiritual
    • himself.
    • century, Theology itself became materialistic. I have already
    • 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
    • cut myself off from the Divine Being, and can no longer take it for
    • roar in the word “lion”, I myself give the lion this
    • asserted itself as the evangelic principle, as protestantism, etc.,
    • Christ himself, in his divine spiritual being, the spiritual
    • instead experience, during earthly life itself, a kind of inner
    • intellect, you are not a full human being, you cannot feel yourself
    • look upon the Christ as a Being perfect in itself. This will enable
    • 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: Spiritual Science, a Necessity for the Present Time
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    • course of history itself. The Mystery of Golgotha, the external
    • element of spiritual science which considers life itself, so that an
    • the Ego that must constantly create itself in order to understand
    • itself (indeed, future epochs will grasp the greatness of Fichte's
    • in itself, because such things have never existed in human
    • Europe, but, for Russia itself — the very greatest misfortune
    • lost the possibility of transcending itself, of reaching something
    • greater than itself and of sending light into life; before it can
    • itself to spiritual, scientific research. If the fruits of spiritual
  • 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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    • within our civilisation, and that it contains within itself
    • a cosmogony; he knew himself a member of the whole vast
    • himself, in his own deepest nature, akin to the sun and moon
    • itself to downfall.
    • civilisation are so egoistic, because it has within itself no
    • 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
    • no illusions. One must say to oneself: There they are, these
    • externally. On the contrary, if Asia were left to herself
    • to-day shut oneself up in one's study, and ponder over which
    • neither, singly, can of himself achieve, in the absolute
    • themselves brought forth as being itself the actual reality,
    • to Freedom, the impulse to Altruism; for in itself it has
    • means a proof that the impulse of freedom itself is really
    • of itself engendered an understanding of the idea of freedom.
    • symptom that has especially manifested itself in Central
    • A+A+A. That is not a National Being — a self-contained
    • talking like a man! Hence the simile of itself shows that the
  • Title: Lecture: Brunetto Latini
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    • self-knowledge. Self-knowledge, however, must not be thought
    • today. Who does not think himself able to know about himself?
    • example, how difficult self-knowledge is even in the most
    • for what can truly be called self-knowledge!
    • two mirrors were so inclined that he could see himself. He
    • most elementary self-knowledge. But Mach makes another remark
    • pedant, I said to myself, and presently discovered that I had
    • only seen myself, for a looking-glass was hanging opposite
    • was himself. A pretty example of the often very deficient
    • self-knowledge of men, even as regards their outer form. As
    • self-knowledge is none other than the first elementary
    • 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
    • living and creative essence of Nature herself — came
    • 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
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  • 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
    • events there establishes itself in the mother's body the
    • body for twelve lunar months, a quite self-enclosed, circular
    • and these come from the Earth itself: they do not work on the
    • dispense with his head, and out of the rest of himself
    • mother is on the Earth, the Earth itself has its effect. The
    • a certain connection with them in earthly life itself.
    • I cannot look into them for myself’, it is just as if
    • must rescue himself through his own will-forces; out of this
  • Title: Lecture: Yuletide and the Christmas Festival
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    • constantly perceive how the Eternal reveals itself, comes to
    • full of joy and merriment, as though Nature herself were
    • said that Nature herself made it possible for these ancient
    • were, liberated from his own selfhood.
    • the Christ into himself. So we realise that it was
    • in different regions. I myself had an elderly friend who
    • the physical plane itself I can confirm that there were
    • itself, in the way it is presented, has become utterly
    • vanished. Later on I myself came across indications of the
    • year and their complete forgetfulness of self, induced a mood
  • Title: Lecture: Buddha
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    • the longing for such an understanding — has only made itself
    • when in one such earthly life he can liberate himself from this
    • that surrounded him in the world, to free himself from the links
    • itself the highest earthly wisdom cannot save him from
    • 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.
    • myself have turned this world into illusion.” The two modes of
    • myself have drawn a veil of illusion over the world.” The
    • Buddhist says that the world is in itself the Great Illusion,
    • 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,
    • I must find the way back to my Self. Then will the surrounding world
    • himself has veiled, in order that he may behold the world in its
    • Buddhism only reveals itself when we compare it with Christianity.
    • Eternal. This has hitherto eluded me because I have covered myself
    • maya or illusion, while the Christian holds himself, as man,
    • existence; tear thyself away from earthly existence and follow Buddha
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  • Title: Lecture: Hygiene - a Social Problem
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    • the human being himself. Human beings are treated just as if
    • details of life, to the marvellous structure of the body itself. You
    • community. And, moreover, this healthy influence will make itself
    • felt in the domain of Medicine itself.
    • an abnormal soul-life must inevitably express itself in an abnormal
    • by all kinds of physical methods, then it will of itself be the
    • real substance of Spiritual Science is in itself a social
  • Title: Lecture: Speech and Song
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    • adapt himself to these earthly conditions as he learns to stand
    • differentiated according as one feels oneself drawn more towards one
    • — not only what man bears in himself, but also what surrounds
    • man expresses himself in speech or in song, he is really manifesting
    • of speech or of song a self-expression of the human being. The soul
    • strives to maintain the rhythm of the breath itself in the way he
    • and living. The vowel can be taken by itself. The consonant on the
    • adapt itself to the earthly conditions. It is shaped as it is,
    • soul-nature, manifesting itself through the vowels, strikes upon the
    • for you yourself no longer sing. The World itself becomes cosmic
    • Without it, the man himself could not be there. It will not therefore
    • in the air. For the sound itself, the air signifies no more than does
    • itself is spiritual. Just as the man is different from the earthly
    • song, he himself is living. It is so in the very first days after man
    • but we are not, it is absolutely real.) Imagine yourself out there in
    • 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
    • of the soul itself. That which is truly spiritual in the pre-earthly
  • 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
    • brought thee into an earthly existence which is itself of a Divine
    • 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
    • itself a future life of conscious spiritual knowledge, a life leading
  • Title: Lecture: Concerning Electricity
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    • thought has spun itself altogether into electricity, and this
    • so closely connects itself with a definite manner of thinking. If
    • you will see that it is a different matter whether I lull myself in
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • the announcement of Christ's coming was not itself a new
    • Gnostics when Gnosis itself was already waning — we must say that
    • 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
    • an angel. So, when this being reveals itself as Son, it is an
    • understanding that came from humanity itself and its own forces. This
    • ancient form of spiritual wisdom had established itself extensively
    • involution. Now begins the time, therefore, when the Christ himself
    • participation in the events of the holy rite itself. The essence of
    • experience gradually within himself the human connection with the
    • after a few days, the ether body detaches itself from the human
    • 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
    • itself belongs — work upon the physical and bodily which is in space?
    • itself a kind of spiritual essence, manifests itself in outer forms
    • movement through our will, the will adapts itself and enters
    • the ordinary everyday consciousness, man will say to himself,
    • Will. But in so doing he gives himself up to an illusion. It is
    • right. You have a perception of yourself thereby. Just as in other cases
    • you perceive an outer object, so do you perceive yourself when
    • bring your right and left hands into contact when you touch yourself.
    • space, is not in itself spatial. ‘Space’ must always be
    • shews itself in all manner of delicate disturbances of
    • find that the Will pours itself out everywhere into the
    • no longer spatial in itself. For the mere plane — the
    • Will pours itself out. To place the Feelings too into this world, we
    • Then we see the cloud of light creating itself in the centre as a
    • plane, whereby it feels itself. And the plane in turn strives to
    • suffice. No idea that remains at rest within itself can reproduce the
    • own. The soul itself, as it conceives itself, plays with the
    • we generally observe a human being, as he places himself with his
    • itself. And only thereafter do we gain a clear conception of
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • the solid ground of our earth itself, and that out of what it finds there
    • on our earth — roughly as it might have presented itself to the
    • itself compelled to assume that the lowest stratum owes its origin to
    • still presents itself in a kind of lifeless condition. That is where
    • to myself: There you are resting directly on ground which reaches
    • myself as I am looking down from this bare summit and hardly able to
    • himself with geology, a certain dispute was raging about the origin
    • itself through cooling down, that this process of cooling continued
    • presents itself somewhat in the following way.
    • itself to our physical eyes approximately during the periods covered
    • not present itself in the very least as we know it today, as the
    • had to come into existence, had to form itself, so that on its firm
    • latter itself we should, however, have something in a state of
    • who lifts himself out of the dead earth body, just as the human soul,
    • in itself is a contradiction of the way of thinking prevailing in
    • regard that which has produced out of itself a higher life as a
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • present by itself, nor willing by itself, there is always a
    • of thought which man develops in himself is already present in
    • first won for himself the power of making these sprawling,
    • is which can reveal itself to man as a great and significant truth:
    • be verified by giving oneself up to a study of the picture. So that
    • This imaginative life yields itself up to us. We ourselves do nothing
    • deeply into such pictures, then one's thinking itself becomes
    • but who sees matter itself and the activities connected with
    • which contains within itself a mysterious and secret genius, has something
    • itself felt. This hunger must be satisfied. It is satisfied out
    • of the organism itself, by nourishment present in the organism. In
    • man completely fills himself out; he fills out the holes which have
    • that Imagination comes to us of itself in so far as the present is
    • Jötunheim, the Realm of the Giants. Man himself was to be found
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • thanks to the self-sacrifice and willingness of those able to take
    • prepare three representations. If you go into the matter itself you
    • belonging to our movement must make himself intimately acquainted or
    • call itself by the name of a great spiritual individuality, after the
    • himself ascends to the dignity of a Buddha. Now every disciple of
    • I myself brought
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • system, which we describe as the incorporation of our planet itself,
    • speak in this way. For what has once happened is fulfilling itself
    • 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
    • reality. Think of yourself as immersed in this sea — but now
    • so that you feel yourself held in your conceptions and are no longer
    • Now imagine yourself
  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • for, as we saw in the last lecture, ‘time’ itself did not
    • came into being on Saturn itself. When we carry our thought back to
    • that even the clairvoyant, when he transports himself back to the
    • derived from the soul-life itself, from the ethical wisdom-laden life
    • but also what he himself is. The sacrifice of the individual being,
    • wishing to keep back nothing of the beat for itself, but gladly to
    • 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
    • attuning of the soul's being to self-surrender, to the casting off of
    • self, to self-effacement. Imagine this spirit of disinterested
    • casting off of self wholly flooding the soul through the vision; then
    • feel this spirit of self-surrender can never attain to higher
    • self-will, assertion of individual will. These are, as it were, the
    • contemplated, and self-willed assertion of individuality. These are
    • the higher Self with wisdom. In ordinary life we only know self-will
    • insight. But we must imagine what is here called self-surrender as
    • casting off of self — at least as a frame of mind. Therefore it
    • everyday thought work out whatever self-will has created by means of
    • must be completely free of all self-seeking and must wait what comes
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  • 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
    • degree of renunciation and self-denial he has acquired as regards the
    • self-inflicted suffering. In many cases the practice of this may be a
    • spiritual self-indulgence, for a person may practise it in order to
    • self-satisfaction. In such cases asceticism produces no results; it
    • itself. Thus when we say that Time is continuous it means that when
    • possession of it, become independent of the Cherubim, self-reliant
    • 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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    • even to giving oneself, so to speak. When we come on to the more
    • to know that there is such a hidden life of the Soul? Life itself
    • can only live within itself. It is thereby shut off from what it
    • itself and is never satisfied. Then came the Spirits of Movement and
    • completely surrender itself — the egotism within it prevents
    • itself with the totality rather than with the individuality. That
    • more intense the search. And is it not like a voice expressing itself
    • Vogel and then himself, and now he rests on the banks of Lake Vann in
    • itself with the mediocre and the ordinary.
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • of wonder itself? Why is it that wonder, astonishment at
    • 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
    • sacrificial substance, to set that substance itself in motion and
    • exactly like a man who cannot be contented within himself by means of
    • thing only shows itself in its reality — Death!’ All
    • important and essential consequence of this statement presents itself
    • has no life in itself, but only in the great organism of which it is
    • itself when it gathers their seeds into itself. There is no sense in
    • 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
    • for the Mystery of Golgotha! There we have something which in itself
    • 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
    • Because this has occurred death itself has entered the world of Maya
  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • consider it egotistical and selfish on their part, but the
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • itself, one to the astral body, one to the ego.
    • itself and refuse to consider that in many respects it
    • Some think their motives are entirely selfless, when in
    • circumstances he creates for himself at the age of 27,
    • committing himself for life, would not allow him to progress
    • instance, that such a person, a self-made man with tremendous
    • itself, gets himself elected to parliament at the age of 27.
    • To get oneself elected to parliament means one has committed
    • oneself and there are some things that now have to be
    • ‘His own man’, he committed himself for life
    • within a week of his twenty-seventh year by getting himself
    • it is immensely significant that such a self-made man is
    • and thus commits himself.
  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • an end in itself; this would be a very serious matter.
    • contradicted myself in my written works and with reference to
    • be to say that Luther was shown to have contradicted himself
    • far — is that I myself will have to be a lot less
    • myself. Anyone who is going to speak of the one rule without
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • for themselves but only to be selfless and desire the good of
    • selfless, look at all the things I do to improve myself! I am
    • One considers oneself to be this, without doing anything to
  • 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
    • The answer to this must be: The part of yourself of which you
    • in us which can no longer give itself completely to the body,
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • ask yourself: If there is such an elemental principle out
    • spirit comes to conscious awareness, it shows itself to be a
    • 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
    • lecture cycles — how the spirit-self is actively
    • old lackadaisical and slovenly way, but must address itself
    • yourself with as much self-knowledge as you are able to
    • yourself who the teachers, the educators were who influenced
    • assume the individual concerned found himself in a situation
  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • the application of this to reality itself. Please, consider
    • structure which is always self-contradictory. People are
    • contradictions. Reality itself comes to realization in
    • where this shows itself in its true form — that is, in
    • itself to reality. And we have to draw people's attention to
    • forms created out of the concrete itself, is a pioneering
    • really shown itself in a very pretty light in Mrs Besant, the
  • 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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    • perhaps not the book itself, but the ideas on which it was
    • presents itself to the senses, which is the modern scientific
    • itself to our eyes holds the whole future in it, though this
    • absolute, complete in itself, might as well talk of a plant
    • would be a veritable Dr Faust himself compared to the Wagners
    • selfishness.
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • Science itself
    • understanding surely ought to say to himself now: ‘The
    • lies ahead life itself will have to be the subject for
    • Germanic human nature presents itself in a very profound way
    • the gap between the life that presents itself to the senses
    • — which likes to see itself in the abstract and in
    • the message of Jesus Christ with Jesus Christ himself. This
    • self-indulgence at exalted levels but to make exactly the
  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • one ought to base oneself on defined concepts — what is
    • presents itself as the event of November 1879 is now coming
    • organic life if you give yourself up to impulses which came
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • future will be to give yourself up unconsciously to the
    • mechanics and technology, that is he devoted himself to the sciences
    • To gain self-knowledge that will lead to wisdom
    • Was always life itself with vigour lived,
    • Until you won the victory o'er yourself!
  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • self-awareness, it is to be handed over to the blood in
    • self-awareness. It is therefore the intention of the normal
    • develop quietly, unambitiously and selflessly and only come
    • but for things eternal and immortal, made itself the advocate
    • of this selfless lawyer. His name is Raymond Poincar.
    • 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
    • my way back again to the divine spiritual powers. What I myself
    • decide for myself is sinful per se, and I can attain a sinless state
    • oneself that the intellect, arising in human evolution since the
    • the Middle Ages said to itself: No matter how effectively one may
    • 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
    • one must raise oneself to something different from the intellect
    • stay where it is, but then places itself completely upon a standpoint
    • 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
    • feeling, and that ultimately expresses itself in the will. I
    • itself to be at the limits of its knowledge. And it is basically one
    • fall of man, the human being distanced himself from the gods. Through
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  • Title: Lecture: Man's Fall and Redemption
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    • the contemplation of thinking itself. No notice at all is taken of
    • conceived, is not complete in itself and independent, because this
    • thinking asserts itself only when we are asleep, i.e. when the weaker
    • towards an inner contemplation of man, of himself. Any other theory
    • metamorphosis. Exterior morphology itself then leads us into the
    • 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.
    • allow itself to have anything to do with the Christ. Thus we have our
    • humanity will be unable to raise itself. This means that it will not
  • Title: Lecture: Calendar of the Soul
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    • He looks at an animal or a plant, and pictures to himself that these
    • what they perceive are symbols, nothing but symbols. Nature herself
    • when the human being surrenders himself at midsummer to the splendour
    • when we have learnt to regard the external world itself as a
    • rhythm. The Graeco-Latin epoch stands, as it were, by itself; the
    • mentality of to-day and the attitude of a modern man who prides himself
    • law itself, describing spirals as, for instance, is the case in the
    • refuse to adapt itself to such ways of approach and those who busy
    • The answer to this question will be found in the Calendar itself. As its
    • which I myself regard as very important. For each consecutive
    • of which will enable the soul gradually to discover in itself and in
  • 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
    • fantasy, would be a self-made fantasy, if we were not to presuppose
    • individualizes itself for us, how it manifests itself particularly in
    • particular forms, its particular ways, how it makes itself felt
    • contemplation, which is to concern itself with the spirit that finds
    • such a contemplation a person may feel himself in a rather difficult
    • century have been absorbed. Yes, a person feels himself in a rather
    • microscope, the plant body revealed itself as a structure of small
    • doubts if he is able to work himself out of the frequently quite
    • place itself on the firm ground of natural science. One who
    • cell,’ and so on. Finally it becomes necessary to tear oneself
    • of plants — that first a person must occupy himself with a
    • piece of bone and to explain it out of itself, for it would be
    • itself it is nothing; by itself it cannot be explained.
    • be considered by itself or whether it remains inexplicable by itself,
    • earth, as something existing by itself. When confronted with the
    • spiritual investigator the plant world at once relates itself to the
    • piece of human bone by itself. The common nature of plants simply
    • that is in itself a living whole, bringing forth the nature of plants
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  • 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
    • for us to realise that the Time itself was possessed with
    • 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
    • used the word ‘Word’ itself, when he used this
  • 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
    • a stream by itself. But I manufacture the shoes for another
    • century. I myself have often been present at discussions,
    • (unless they fall within the narrow circle of his own selfish
    • of man, Wisdom lives itself out through human thought. The
    • itself).
    • social life. The Word itself becomes of social service, And
    • Physical Science itself, and not its learned
    • yourself of what I have told you, from the physiological and
    • sky,” Goethe once said, “is in itself the Theory;
    • every textbook of Physics. The blue of the sky itself is
    • Physics itself Goethe was pointing to that which I desired to
    • such difficulty bestir itself to draw forth, from the inmost
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • the birth of Christ Jesus, and therewithal attaches itself to
    • 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
    • entity which clothes itself at birth with the physical body,
    • truth that the cosmos is a self-contained organism — in
    • Man is himself, as it were, a heaven of the fixed stars, and
    • — a knowledge whereby Man could feel himself within the
    • germ. The germ itself — in so far as it is the germ of
    • Man was indeed able to feel himself within the macrocosm,
    • just as our little finger now feels itself to be part and
    • feel himself a member of the whole.
    • generally known as Science nowadays, concerns itself with
    • itself with death. The Religion of to-day lacks any
    • strong inclination to concern itself with super-sensible Man
    • Meanwhile the Science of to-day, which concerns itself
    • there in Man himself. Such is the inner composition a book like
    • can be found in man himself, the evolution of man, is
    • scientist only seeks to investigate on the Earth itself.
    • of the Spirit likewise, Man unites himself with the macrocosm
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  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • Self-consciousness: The Spiritual Human Being.
    • Self-consciousness: The Spiritual Human Being.
    • consciousness. (Self-observation can easily convince us that
    • spoken, we endow the soul itself with organs. This soul element,
    • self-observation anyone can discover that when he ascends to the
    • to the moment of waking up, must, as it were, connect itself
    • that in life itself feeling and will must first be drawn into the
    • objective and less selfish in its whole experience. The first
    • within our inner self, independently of anything in the world
    • that which reflects itself in the mirror of the physical and
    • reflect itself. Through these experiences we perceive everything
    • express myself in words of the ordinary consciousness) who
    • addition to what reflects itself and leads us to a knowledge of
    • environing world appears simultaneously with our own self, so in
    • builds itself up from mineral substances. By taking in vegetable
    • this law. The nature of my subject entails that I express myself
    • the fact that man continually develops within himself the mineral
    • the end of life, as a moment in life, as an experience in itself.
    • objects, and though it manifests itself to the woof of thoughts;
    • already obtain the first elements of what reveals itself in the
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  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • presents itself to our head and particularly to our heart; this
    • to feel himself within the everlasting, spiritual kernel of his
    • for a moral world order asserts itself in the human heart; the
    • need asserts itself of establishing a connection with a
    • thus sees himself under an aspect according to which his moral
    • hold of man's inner life, he could only say to himself: Angelic,
    • itself, the super-sensible essence of the world poured itself into
    • the human being himself.
    • when the human being begins to orientate himself in the external
    • must turn thought itself towards our inner being. We should
    • the Logos of the World could reveal Itself to him, so we must be
    • But just as anyone can take up within himself a picture that is
    • science itself can only be gained through the fact that through
    • feels himself imprisoned in his body. Within this living way of
    • itself, which he turns inward. In this way he will find a
    • organism. A modern man must aim at the will itself. What the
    • exercises of self-control, self-education and, above all, of a
    • staircase; I imagine myself on the highest step, not on the
    • downstairs in my thoughts; I tear myself away from the real
    • my will, for instance, by taking in hand my self-education, by
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  • Title: Lecture: Foundations of Anthroposophy
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    • Anthroposophy, and a 10 lecture series entitled, Self-consciousness:
    • Self-consciousness: The Spiritual Human Being.
    • limit myself to the anthroposophical horizon; that is to say, to
    • human being, self-knowledge is undoubtedly a problem which must
    • come from his son, from the departed son himself.
    • consciousness manifests itself in symptoms which can be
    • justify us to admit that Raymond Lodge's soul manifested itself
    • human thought may be intensified and that through self-education
    • through a kind of self-training which leads to similar
    • self-training.
    • thinking emancipates itself from the body through meditation.
    • father of the thought. When we apply this self-training and these
    • being which can emancipate itself from the body.
    • reproduce the world within itself, so the etheric and the
    • self-training of the will, in order to gain knowledge of the
    • world, now reflects itself in the external world as thought. An
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • itself in every sphere of life.
    • there was something which announced itself as a soul-spiritual,
    • the stars. Reality will then manifest itself in Maya. If anyone
    • even manifest Himself out of the world's darkness, then Paul
    • will be gained by perceiving on the earth itself, in the things
  • Title: Lecture: Man and Cosmos
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    • would manifest itself as inspired consciousness, as inspirations
    • the inner essence of the heart itself. He may apply them in the
    • meaning of human self-knowledge. In physical life this also
    • Consequently, if the human being really wants to know himself, he
    • himself, his own reality, but only his lifeless part. A true
    • in the fact that Anthroposophy reveals itself as Anthroposophy
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • his ordinary consciousness any conception of his own self. He
    • cannot look into his own self. It is, of course, an illusion to
    • manifests itself particularly — as I have already explained
    • 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
    • people thought that life on earth and the earth itself would end
    • he could still assert himself and view himself within the cosmos
    • self, between birth and death. Modern people simply lack the
    • the greatest of riddles. He should say to himself that the
    • self, so modern times must find in a right conception of the
    • himself up entirely to the contemplation of the world; he could
    • upon man, whereas the Mystery of Golgotha does not force itself
    • Spiritual Being manifesting itself only outwardly in the way in
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • connected with the fact that man himself adopted an entirely
    • lifeless thoughts, Nature itself, with its living changing
    • 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,
    • had completely identified itself with man. The ancient Greek no
    • something divine, as he experienced himself in ancient Greece,
    • his own self.
    • Anthroposophy to rediscover man's connection with his own self
    • myself. I have to pass through a kind of catharsis, cleanse
    • 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.
    • naïve love for Christ, which is in itself fully justified
    • grasped, whereas everything that is alive defends itself, moves
  • Title: Lecture: The End of the Dark Age
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    • The intellect itself is spirit, but its content is no longer a
    • Nature. Hence the intellect is spirit, but it fills itself with
    • 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
    • Earth. It enters the Earth-body. It carries in itself the imprint of
    • must become the stem of the Cross because man must unite himself anew
    • something remains stationary in time, while time itself progresses.
    • body of Jesus of Nazareth. It shows how Christ prepared for Himself
    • of which I have already spoken. The subject itself impressed its
    • has connected itself with Earth-man, so that man gives over to the
    • progress is not in itself in a position to lead man to any
    • fearful instruments of destruction. Science itself has no direct
    • Christ-Being united Himself with the Earth-aura, through the Mystery
    • Thou knowest this, as I myself know too,
    • How fain would I devote myself to this!
    • When thou dost wake the true sheath to behold, It is thy Self!
    • Then will the Sheath itself become perceptible,
    • Then will the sheath itself become perceptible,
    • 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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    • feeling can impress itself into all human souls everywhere in these
    • times, can impress itself in the midst of blood and hate: the thought
    • himself with the body of the earth; but out of his grave the tree
    • itself the stamp of what the earth has become through the fact that
    • must unite himself anew with the properly understood Tree of
    • “I” itself was active in forming and structuring us. This
    • as a tool so that we can consciously comprehend our self as an
    • body pushes itself forward in years while the “I”
    • “I” does not actually unite itself with what approaches
    • 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
    • have just been speaking. The situation itself poured its holiness
    • itself with earthly man. He gives over to the earth the wood out of
    • himself, “Can the thoughts of religion survive next to these
    • something other than resign oneself, saying that a person simply
    • of itself to lead to a view that satisfies the human being. As it
    • in himself despite growing old. He retained more of the childlike
    • quality in himself than other people do. Such people actually grow
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  • 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
    • Self.” Passing through that part of our being which
    • path into the inner self and the powers developed by Spiritual
    • Brahma. In Brahma, he felt himself united with the inner being of the
    • self and the other leading into the outer Cosmos, blended in Greek
    • While the Indians searched mystically in the inner self to find
    • 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
    • into all this is woven the self-contained, mysterious “Zaruana
    • a line which returns on itself, forming a circle as the expression of
    • backwards into the past. Zaruana Akarana, the self-contained line of
    • he contains within himself all the powers which ensoul the greater
    • of the whole Cosmos The Cosmos pours itself into, and densifies
    • that may enter the soul from the outer powers; deepen yourself in the
    • 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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    • at first to be as full of mystery as the Sphinx itself, standing
    • 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
    • the spiritual wellsprings of being from which I myself have
    • 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
    • entered into a physical body this higher Self withdraws to the
    • to reach the Higher Self, was known by the name of Horus, the
    • 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
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  • Title: Lecture: On the Nature of Butterflies
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    • disintegrates; thus it spins itself a cocoon which it attaches to a tree
    • it has no eyes, so sees nothing and just lives for itself in a world of
    • has entirely transformed itself into a caterpillar. Inner sensation is
    • short time the insect takes to hurl itself into the flame, could it but
    • to propagate itself and perish in order to re-emerge as a new being.
    • Only it deceives itself because it cannot create a cocoon so rapidly.
    • itself in the form of a cocoon. The caterpillar has an urge towards the
    • with this task. Its urge is to soar, to pour itself into the light and
    • to live there. So what does it do? Well, it isolates itself, envelops
    • itself in its sheath along with the sunbeams. In the chrysalis the
    • caterpillar altogether isolates itself from the physical earth forces.
    • continually saying “I” to yourself. What does this signify?
    • Every time you say “I” to yourself a little flame lights up
    • When I say “I” to myself I kindle this inner light. In
    • saying “I,” I kindle the selfsame light that colours the
    • “I” to myself, could I allow this “I” to expand
    • 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
    • shuts itself off more and more from the light which is imprisoned, and
    • outside. The caterpillar really spins itself to death. It ceases to be,
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  • Title: Memory and Love
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    • first to speak of some of the ways in which the human soul expresses itself
    • processes. I may avail myself of a comparison which I have often used
    • memory of living oneself into the world of spiritual beings, or like a
    • memory of experiencing oneself there?
    • experience of spiritual consciousness of the self. What during earthly
    • understanding. How we behave to others with selflessness, or how in love
    • is felt to be — the lonely experience of our self in the spiritual
    • like an experience of our self. But feeling lonely — well, this
    • approach ever nearer to the earth. We feel ourselves as a self, but
    • us, the feeling of self, to be supported by something outside, namely
    • experience; it is in the nature of the memory-picture itself that we
    • 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
    • the events lived through. Just remind yourself of the unspeakable grief
    • indeed the shadow of our experience of self between death and a new
    • the self, with breathing — in-breathing, out-breathing. In our
    • contemplation of the inner self, and becoming one with the beings of the
    • higher Hierarchies; looking out from within, becoming one with ourself.
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • word itself we confess our inability to say anything about these forces.
    • self-observation enable us to penetrate to the nature and being of what
    • thus reveals itself in the life of the soul, so long as our
    • self-observation is carried out purely with the ordinary forces of
    • demonstrate conclusively that what shows itself to begin with in such
    • we have a knowledge about sleep itself by some other means. He who truly
    • itself and yet feels itself surrounded on every hand by the sea and
    • you feel yourself as a human being enclosed within your skin, and having
    • in a universal sea; you feel yourself now here, now there; as I said,
    • and live merely in a general, universal feeling of time, to feel himself
    • one can distinguish is that one is a self within a universal
    • for the support of the spiritual makes itself felt in the soul, a great
    • perception. Something else now shows itself as a fact of the life of
    • in a general world-substance, but has, as it were, immersed itself in
    • relationship with these beings, and doing so severally, is now itself
    • himself, before he began his life on Earth, had lived in pre-earthly
    • himself something left over from a pre-earthly existence.
    • aware that this faculty has inserted itself into the course of his life
    • are deeply self-deceived. I will not, however, enter into this subject
    • will feel himself with his consciousness in Sun and Moon and Stars, in
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  • Title: Lecture: Reincarnation and Karma
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    • Anthroposophist of to-day finds himself in a position similar to
    • itself, elementary Anthroposophy. Haeckel has only attained such
    • conviction himself, it does not matter; he does not know the
    • Anthroposophist when he connects himself with modern scientific
    • easily pass on to the less self-evident ones which we find in
    • spiritual in mans One has accustomed oneself to look on these
    • to that of animals, has perfected itself; and that this is the
    • making these objections is correct; but one finds oneself in the
    • 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
    • fact presents itself to anyone who looks without prejudice at
    • how it ought to stand in relation to itself if it
    • alive round his couch of repose spirits which he himself has
    • causes recorded by myself transform lower animals into higher
    • myself and humanity will increase my sufferings because I have
    • entirely by itself. The effects of the cold are psychic
    • 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,
    • themselves by fission; one divides itself into two, two into
    • principles of life, in life itself, while it is there.
    • the moment it has taken into itself the possibility of
    • simple reflections one could convince oneself that this is
    • the old stem. But there you can convince yourself that they
    • plant which can surround itself with bark, which can bear
    • the young organism — it must make itself secure by
    • living being which possesses the possibility within itself
    • itself, since it takes up inorganic lifeless matter. This can
    • a separation between life and death in the being itself. We
    • one direction, and a continual sinking-into itself of another
    • self-evident fact, a, triviality, for him who is capable of judging.
    • kernel in man which presents itself clearly and which cannot
    • was set for myself and my school-fellows, for which we had to
    • individual human life thus carries within itself the proof
    • within, who remembers what he himself experienced in this
    • to a certain age, but only showed itself later as a feeling
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  • Title: Lecture: The Elementary Kingdoms
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    • forces itself immediately upon our senses.
    • animals, as complete, self-contained personalities, upon the
    • common Ego. Man, therefore, distinguishes himself from the
    • they are single, self-contained Beings; the single animal
    • distinct within itself, just like Earth, Water, and Air
    • Try to observe for yourself the peculiar quality of this
    • Spirit-Self. In the same degree that this takes place, do the
    • human kingdom itself will flow into the human body. All this
    • independently, quite by itself ... it does not exist as
    • besides this mineral kingdom itself, also the first
    • mineral kingdom, the one in which an Ego can build for itself
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • science recognized as self-evident. But when Redi, in his
    • then it becomes self-evident and common knowledge of
    • it will take its place as a self-evident truth, and the
    • physical life but are immortal like the human soul itself;
    • He himself tells us so in his “Poetry and Truth”.
    • he feels himself in the world as in a great, beautiful,
    • could it perceive itself, feel itself at its goal and admire,
    • soul that endeavored to contain within itself the Divine and
    • not disclose itself to Goethe at that time, for he had not developed so
    • feels himself encompassed by a spiritual world, but lacks the
    • himself grew beyond that part of himself. And so developed
    • boy of seven from his self constructed altar, so now did the
    • 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
    • Dost there reveal me to myself, and show
    • there himself. He can describe it reasonably; he can say: you
    • to familiarize himself with it and therein find the spirit,
    • order to ally itself with them. Only then can it become
    • spirit existence. As long as there remains one selfish aim,
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  • Title: Lecture: Birth of the Light
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    • which human wickedness feels itself challenged to battle. Thus
    • which must be enmity against the Spirit-King feels itself
    • Golgotha there entered into earthly evolution itself a cosmic
    • will take hold of the vehicle of that man who is himself the
    • itself quite immersed in the old Pagan spiritual
    • without prejudice, and felt a great change in itself. To-day we
    • the Christian world. In Cyprian we see a man who feels himself
    • I lit Demeter's torches, and I sank myself
    • ‘Myself I saw the demon face to face,
    • the world felt itself challenged by his kingly spiritual power.
    • noble, so full of significance, that humanity itself cannot
    • happening, which concerns himself as something which happened
    • rebel against the earth itself — heavenly force pitted
    • antagonist Ahriman against itself.
    • itself — so does the child lie there. And if it is thrown
    • transplant yourself into the powers of nature that hold sway,
    • reach it. Mockery is this wisdom; it must feel itself rejected
    • spiritual world, in which the child shows itself to be like the
    • it feels itself, in its childlike way, connected with the
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • confine myself to showing you from the standpoint of
    • 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
    • book of Nature itself, which is available to each and all
    • himself a child of his age. The feelings which possessed
    • Nature spreads herself out before us, with everything
    • because the Divine Mind manifests itself in Nature and
    • reveals itself as so great, so powerful and so wonderful;
    • Galileo could not rest till he had found out for himself what
    • this was and himself invented a telescope by means of which
    • itself not understood because it was intended to be taken in
    • himself “Let us proceed along the simplest lines of
    • who wished to make clear to himself and to others the
    • itself,” at things as they really are. Expressed rather
    • point we wish to emphasize is the conception itself as an
    • Galileo himself and others at that period. The mind of
    • perceived by means of the human senses, that which he himself
    • lives in the Divine Spirit itself. In the moving stars, in
    • itself heard by men. Great discoveries revealed themselves
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  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • the soul; on the one hand the losing of itself in
    • himself. Goethe's personality is a striking example of the
    • scepticism towards all theorising shows itself precisely in
    • Darwinian theory, used in this way, has shown itself to be
    • it has contradicted and annulled itself! So that we may
    • sub-conscious life of man, as it shows itself in dreams or
    • makes itself felt, a kind of resignation sets in. In
    • a living spirit, in which the soul finds itself as if reborn
    • can be no clearer example of helping oneself out of a
    • forlornness, in which psychology finds itself bereft of the
    • spirit, and tries to help itself out of the difficulty by the
    • itself ever more intensely as it passes from soul to soul,
    • directly from life itself. In his “Atomistics of the
    • to emancipate itself from all theories — the atomic,
    • 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
    • logic that is at fault. Life itself is a contradiction, and
    • something in him which works of itself. If we yield ourselves
    • he found himself outside in the midst of a wild snowstorm, so
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  • Title: Lecture: The Errors of Spiritual Investigation
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    • soul, feeling herself capable of letting Imaginations arise
    • of herself. Self education must proceed to overcome this
    • of herself, when she works on herself in the way indicated.
    • itself as the counterpart of Imaginative cognition. Once
    • a position to reveal himself, i.e. spiritual beings can now
    • that some individuality or another could reveal itself with
    • forces itself into the diminished consciousness. Everything
    • 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
    • formed itself in life? and no more regards the material than
    • ones own opinion would be a self-knowledge; it would
    • increase enormously self-knowledge on entering the spiritual
    • that you are yourself. You have projected them yourself into
    • but also the necessity of self-knowledge through which man
    • learns to exclude himself from that which holds objectively.
    • complete self knowledge. One can then exclude it from what is
    • super-sensible. Nothing is so difficult as self-knowledge. All
    • self, our own being. That stage by which the spiritual
    • self-knowledge is designated as the meeting with the Dweller
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  • 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
    • what the soul itself has preserved in the immediate
    • given herself up to it — if it had been fulfilled —
    • not know why. He knows it least of all. One who busies himself
    • Consciousness says to itself, ‘I want nothing more;
    • planes of evolution of the Earth itself, and is, moreover,
    • question of investigating the animal slime itself. The point
    • realms, it proves itself appallingly unsound.
    • himself. He should have enlightened his son more wisely than
    • there works on. There is really a kind of self-corrector in the
    • whole conduct and appearance as it expresses itself in
    • 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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    • always well to be unsparing in self-knowledge and
    • self-criticism, and most of all with respect to the virtue of
    • itself is obstinate when we try to elaborate ideas according to
    • 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
    • hypothesis, for when such a thing occurs, Karma works itself
    • instance, there is a modern lawyer, known to myself and to
    • the job yourself? At the moment we are without a Director at
    • 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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    • are always such as to be strong enough, for life itself really
    • 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
    • myself happen to want to say. What I express, is said in
    • the dark, one can work among them most effectively oneself. One
    • knew this, would presently bestir himself to approach true
    • the blue sky. (For her appearance made itself felt, long before
    • indeed as Hamlet says of good and evil: Nothing in itself
    • swept out of the world, — if I had let myself in for what
    • reckon with a personality like Annie Besant, who herself
    • the pursuit of Spiritual Science. I myself
    • Chinaman can give, now that in Europe herself they no longer
    • care and attention all that sets itself up to-day as
    • 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
    • hand-in-hand with this socially selfish devotion to the
    • these self-centred notions by describing the successive epochs
    • himself, if I may put it in these words. Of course, if one
    • Christ’ or ‘Lord, Lord’ (as Christ Himself
    • one save to those who were together with him in the self-same
    • of, out of the reality itself, or in mere words. Alas, one can
    • itself, if I may say so, by its own inherent virtue, had a kind
    • himself would run the risk of falling completely under the
    • selfish living-in-his-own-soul alone. There is a true word in
    • to know what it is to get beyond this self-centred limitation
    • of each man to himself. In the Spirit of our Time we must get
    • by means of the machine, and that is all. But to give oneself
    • negative superstition humanity to-day gives itself up
    • They meant that space itself always wants to be filled with
    • modern age, and man himself began to rarefy the air; to get rid
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • through the school itself or in a manner approved by it.
    • itself to the materialism rising in human evolution — has
    • 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
    • the spirit and soul being for a time loses itself in the
    • “Direct yourself, O Christian, to the Christmas
    • himself in full clear waking consciousness such cosmic thoughts
    • Endeavour to discover for yourself that these thoughts are such
    • discover for yourself that, with these thoughts, not merely
    • be expressed, eliminate self-seeking from the human soul. When
    • the force of self-seeking, you have then, my dear friends,
    • whether you yourself are tempted to be too careless about truth
    • impulse makes itself felt by you, warning you, pointing
    • so penetrate you that you say to yourself: “When these
    • — to find in the spirit itself the power to overcome
    • self-seeking: to overcome self-seeking through love, the mere
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  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • self-knowledge in the gold; self-piety, that is the piety of
    • the innermost self — which we can call self-surrender
    • — in the frankincense; and in the myrrh self-consummation
    • and self-development, or the preservation of the eternal in the self.
    • esoteric Christian did not confine himself to such general
    • but men on earth and the earth itself were not yet matured for
    • the sun's light itself; and he said to himself: “If I look
    • in the earth itself the esoteric Christian saw with the pupils
    • their three gifts: first the gift of wisdom, in self-knowledge;
    • secondly, the gift of pious devotion, in self-surrender; and,
    • power and development of the eternal in the self.
    • finds himself before a monastery. This monastery here indicates
    • etheric body and the astral body. In him the “I,” the Self
    • in the roses the Self. Why roses for the Self? — the
    • Christ principle he felt called upon to develop the Self more
    • bodies, to an ever higher Self. In the Christ-principle he saw
    • the power to develop this Self higher and higher. The Cross is
    • attain in your Self the power to receive an ever greater
    • lower bodies, the power of consummation will live in the Self.
    • In the Self must the Christian absorb in the Christ-principle
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  • 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
    • understanding for what we might call “the self-knowledge of the
    • folk”. The injunction “Know thyself!” played an
    • visible beings just as the human being expresses himself through his
    • people, but nevertheless a spiritual Being, just as man himself is a
    • body into Manas or Spirit Self, so that it becomes something
    • We know that we must think of the ego itself as inwardly organized.
    • Self or Manas which he will fashion out of the astral body in the
    • But very little of Spirit Self or Manas that we are in process of
    • the development of Spirit Self or Manas, we recognize in man today
    • astral body, upon the embryo of Spirit Self. We see man participating
    • incarnations, so too do we realize that the Earth itself has known
    • living through the stage of self-consciousness which other Beings
    • Spirit Self or Manas? Just as during the next incarnation of the
    • astral body into Spirit Self or Manas, so the Angeloi who underwent
    • astral bodies into Spirit Self or Manas, or will do so during our
    • into Spirit Self or Manas, then he will experience in full
    • man awakens to self-consciousness, that he is as fully conscious in
    • man's impression of himself! At one moment he would feel: “Here
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  • 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
    • expresses itself in three ways. The etheric aura of the people
    • importance. Naturally, man himself also benefits through their work;
    • Zeitgeist, something manifests itself in the Spirit of an Age
    • they work more subtly, they leave it to man himself to observe the
    • starts from within and manifests itself externally in a physical
    • temperament, is itself an expression of that temperament. That is the
  • Title: Mission/Folk-Souls (1970): 3. The inner Life of the Folk Spirits. Formation of the Races.
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    • is reflected in the human individuality itself as the
    • Self-consciousness
    • feebly in the Sentient Soul, struggles to free itself, emerges for
    • astral body itself, of the etheric body and of the physical body.
    • there is no need to go outside yourself. You can imagine for a moment
    • inner experience, what takes place in consciousness itself, suffice.
    • completed the transformation of their astral bodies into Spirit Self
    • body into Spirit Self or Manas, but have not yet completed their
    • arise within the nation itself. Under these circumstances the
    • 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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    • Old Moon and the Earth period itself up to the present moment. If you
    • when he would find himself Earth-bound. We learn from Spiritual
    • Use the Compare feature to see for yourself:
    • namely that civilization itself, the further it moves westward,
  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • Self is incarnated in successive ages in different races and peoples.
    • When we contemplate the destiny of our integral Self we may be sure
    • Earth-evolution, manifests itself as Will. The great task of Old
    • little self-knowledge can feel that the man of today has not yet
    • 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
    • self-sufficient; it is a reflection of its own inner being which for
    • itself more in that part of the nervous system covered by the term
    • 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
    • greater, set itself the task of investigating the mysterious forces
    • itself, abandoned man to his bony system and thus hastened his
    • civilization which could not adapt itself to later evolution. There
    • 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
    • prisoner of his limitations. Monism or monotheism in itself can only
    • pluralism and to devote itself to synthesis, to the doctrine of one
    • 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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    • furthest evolved when their ego awoke to full self-consciousness.
    • stage a long time before. They awoke to self-consciousness when they
    • incarnating soul of man. The manner in which Odin himself worked upon
    • lecture. But an ego which is itself at an abnormal stage of evolution
    • human soul, feels itself to be intimately related to an abnormal
    • 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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    • apparent contradiction will resolve itself at once if you recall that
    • human being distinct from itself, then in the act of cognition one is
    • But it is a different matter when the ego knows itself, for then the
    • and he himself remained a passive instrument. His relationship to the
    • order to become merged in Brahma and to find Atman within oneself. In
    • 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
    • itself in these forces. He felt the presence of the Luciferic element
    • Lucifer conceals himself behind the figure of Loki who has a
    • devoted himself to Odin and the Aesir, is to be attributed to the
    • more clearly is that the Luciferic influence makes itself felt in
    • body, the vehicle of man's inner life, the self is permeated
    • with a Luciferic influence which takes the form of selfishness. The
    • selfishness, in the etheric body lying and falsehood, and in the
    • death, lying, falsehood and selfishness. I should like to draw your
    • that the Luciferic influence begets in the astral body selfishness,
    • offspring. The first, the one who begets selfishness, is the Midgard
    • astral plane, that which to us is an illusion manifested itself at
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  • 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
    • herself with the God of the individual ‘I’, with Thor,
    • struggling to free itself from its attachment to the group-soul.
    • Mind-Soul in which he was active. He himself was only able to work
    • Mind-Soul and from the Spiritual or Consciousness-Soul itself,
    • itself and regards nature simply as the idea in its other aspect. The
    • the Chinese that isolates itself and remains static, repeating what
    • his people that the Spirit Self in particular can develop? Let us
    • invasion of the Spiritual Soul by the Spirit Self, so that the Spirit
    • Self shall irradiate the Spiritual Soul. This is the task of the
    • must reverently await the influx of the Spirit Self into the
    • Folk Soul who is preparing himself for future epochs. This accounts
    • Europe was preparing for that Spirit which is to pour the Spirit Self
    • be uplifted to receive the Spirit Self in the sixth post Atlantean
    • broad outlines, ignoring the details, because he is preparing himself
    • to assimilate that which is to enter mankind as the Spirit Self. It
    • which foresees that man himself will participate in a culture in
    • which his Spiritual Soul will be able to receive the Spirit Self, so
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  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • body itself for the use of these soul-forces, which then transmit to
    • itself. The descent of the divinespiritual into the physical is still
    • A man performs some act and at the same time feels himself impelled
    • which is to come. Mankind is now ready for freedom and self-knowledge
    • Science, if, perhaps in the domain of Spiritual Science itself, there
    • itself stemmed from the old clairvoyant gift, but only by that which,
    • Moses, Odin and Thor, and about Christ Jesus Himself, nor to accept
    • it by the facts of life itself. For in life too, at every stage of
    • oneself to be stimulated by Spiritual Science and to verify what is
    • communicated by life itself. Then, whatever Might colour in any way a
    • self-knowledge and ask itself: how can I best contribute to the
    • Anthroposophical teaching is that we should unselfishly dedicate the
    • all mankind. And if we are self-contained, and live, not for
  • Title: Lecture: Wonders of the World: Lecture 1
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    • life. That very concern itself was raised to the level of a religion,
    • powerful in its particular workings. It did not confine itself to a
    • and saw religious life pouring itself into the forms of art.
    • spiritual-scientifie development. When I myself judged that the time
    • cherishing an unselfish ideal. We can only form an opinion about what
    • we ask ourselves unselfishly what it is that Europeans have learnt to
    • 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
    • Iphigenia herself we meet gentleness and harmony, which do not hate
    • hidden guest, as a comrade in arms, has shown itself to be true by
    • Persephone in the human being himself. The name of Demeter points us
    • to your own hearts to judge of these compositions. I myself regard it
    • 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
    • unconscious, ‘I myself have done nothing, I have gone through
    • felt: ‘I absorb into myself the substance of the plant kingdom
    • 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
    • consciousness, but which was self-evident, impelling the soul. And it
    • to do with the ether body itself. Besides being the source
    • itself. In primeval times this ether body was so organised that the
    • been able to see them if it had depended upon itself alone. The
    • astral body does not of itself see images. Just as a man does not see
    • himself advancing unless a mirror confronts him, so the astral body
    • the third member, the astral body itself. This is the element in us
    • upon the ether body itself, and upon the astral body. This force of
    • therefore the nature of Demeter herself. These human etheric forces
    • which work upon the physical body, upon the ether body itself and
    • that in the ether body itself the key to knowledge of the world had
    • itself, is represented in the key and the coil of rope; and the third
    • 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,
    • has a self-knowledge which can properly distinguish this threefold
    • about the microcosm, about man himself, the centre of our own world,
    • of astringency, of downright pain; try to imagine yourself from top
    • by this astringent taste, then you have the self-knowledge which the
    • occultist calls the self-knowledge of the physical body through the
    • self-knowledge works in such a way that man feels himself completely
    • a taste which you can have when you can forget yourself in your own
    • inwardness, when you can feel yourself so united with your
    • surroundings that you would like to taste yourself into those
    • when he seeks the self-knowledge which is possible in respect of the
    • surrendering myself entirely to my permanent habits, to my sympathies
    • this, when as a practising occultist he feels himself in this etheric
    • Thus there is a clear distinction between self-knowledge in respect
    • relate his self-knowledge solely to his astral body — that is
    • suppressed, and self-knowledge is concentrated upon the astral body,
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  • Title: Lecture: Wonders of the World: Lecture 4
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    • into the sphere of Zeus. But when we consider the ego itself, we find
    • seems to be self-sufficient. There has been no epoch of civilisation
    • expressing his own peculiar self as in the Greco-Latin time. Hence
    • nature of Christ Himself, but also the nature of another figure, of
    • substances, He does not since the Mystery of Golgotha unite Himself
    • not united itself with the Earth. To liberate men from the Earth, to
    • 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
    • substance would attach itself to form a star which in the future
    • Himself, and to annul the Mystery of Golgotha. He would then create a
    • would attach itself. There would then have to be other incarnations
    • 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?
    • Jahve, as the extract of the Elohim, means life itself to the ancient
    • consciousness, the ancient Hebrew consciousness surrenders itself
    • which are also called laws. Try then to imagine to yourself a real
    • 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
    • gradually makes itself at home in the macrocosm. ... I tried to
    • himself whether everything out there in space has not been woven out
    • he has encountered there outside himself has been made out of the
    • stuff of his own soul. It is very strange to feel oneself to be part
    • figure of Dionysos the Greek soul has expressed itself with such
    • itself with the astral Zeus forces. Grafted upon the Zeus forces as
    • that was his very self. He was something only one aspect of which was
    • forces of the Earth itself. Persephone was the daughter of Demeter, a
    • something which Zeus can only look upon, but which he cannot himself
    • said to himself, ‘Our Earth can no longer maintain such an
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the world, presented itself to them as a kind of knowledge, a kind of
    • self-contradictory element in the state of things, and today's
    • addresses itself not only to our reason, to our philosophy, but to
    • is utterly deceiving himself. With physical faculties for acquiring
    • body manifests itself only as maya or illusion. When we meet a man,
    • cloud, vanishes away, reveals itself as maya. And if we wish
    • taken into himself the denser matter, he would not have been able to
    • built up Greek mythology did know it—said to himself:
    • of the world which displays itself to him in the star-strewn heavens,
    • felt the self-contradiction in the external human form. He was not a
    • compromise, from no aspect does it show itself to be what in reality
    • moved by unutterable depth of feeling — even put to himself the
  • Title: Lecture: Wonders of the World: Lecture 7
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    • thinking. Knowledge does not come of itself. The human being has to
    • undertake work within himself, he has to allow ideas to pass through
    • Nothing of the mental representation itself lives in the brain. What
    • for the man who sees himself in it. When you with your personality
    • move through space, you do not see yourself — unless you meet a
    • this activity may become evident to the human being himself, in order
    • mirror in which you see yourself.
    • therefore he said to himself: ‘There is concealed in this
    • attainment of knowledge as a matter of life itself, that one feels
    • recognise that the mighty word of wisdom ‘Know thyself’,
    • resounds towards us out of primeval times. Self-knowledge, as the
    • know oneself, one can come to know nothing but this process of
    • degree of self-knowledge.
    • man into himself. Anyone determined to recognise only exoteric
    • oneself understood. Today men try to confine everything within the
    • still so today. In order to come to his full self, in order to
    • his external bodily organisation, the pupil must divest himself of
    • ‘You want to make yourself understood by that professor; he
    • nonsense what, if it has held on to its common sense, reveals itself
    • Greek Mysteries needed to divest himself of all that he was able to
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  • Title: Lecture: Wonders of the World: Lecture 8
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    • itself. Something like that is what Capesius is depicted as feeling
    • himself as a result of his premonitions, and then plunged deeply into
    • realise that it is no mere selfish yearning, but deep-seated duty
    • attitude here. On the contrary, Capesius says to himself: ‘You
    • brought upon yourself.’ Many men have a great longing to make
    • think himself as good as is his idea of a good man.
    • self-knowledge — not just superficial self-knowledge, but true
    • self-knowledge — when he really learns something of his inmost
    • being, then as a rule he discovers something in himself which he
    • thought of myself, I don't want anything for myself,’ and
    • so on. It may be that just when one is most self-seeking one puts on
    • a mask, one hides this fact from oneself by saying, ‘I want
    • nothing for myself.’ That is a common experience. But it is
    • better to acknowledge to oneself the truth, that at bottom even the
    • most unselfish actions are performed for our own sakes, for by
    • would work today if it were left to itself. The human being would
    • etheric currents, and here self-knowledge yields something very
    • send all this upwards from our heart and now, in real self-knowledge,
    • itself aloof, so to say, and only intervening indirectly. Now we must
    • idea of this if you first have a look at man himself. Take the human
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • The Earth itself was
    • oneself to the skeleton. What physical science describes is only a
    • continuously towards man out of the Earth itself. We will now examine
    • 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
    • way that through self-knowledge they also arrived at the
    • itself into that Christpower, that Christ Impulse which, as it
    • detached Himself from the Sun in a body of air and not merely in an
    • ancient doctrine of Zarathustra, will one day have to say to itself:
    • possibility of permeating itself with that element out of cosmic
    • truth is that though Aristotle had not himself the clairvoyant
    • consciousness which enabled him to know it for himself, he knew from
    • brain is held back, it reflects itself, and what in this way enters
    • clairvoyance can advance still further and say to himself,
  • Title: Lecture: Wonders of the World: Lecture 10
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    • world, that the world presents itself to him as a riddle, and that
    • Beings of Greek mythology, his feeling of wonder transformed itself
    • instrument of the brain detaches from itself highly attenuated
    • that the human being let flow far more of his own self, far more of
    • this stuff itself derived from the depths of the cosmos, ancient
    • soul draws forth far less from itself, what it produces is much
    • feels itself empty in face of the real world. It certainly feels able
    • world’, along the lines of abstract science, finds himself at
    • fear of losing oneself in cosmic distances.
    • to enlarge oneself to become a world’, then we must say:
    • self-knowledge such as is given by esoteric training a man tries to
    • 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
    • observe it as it is in itself, and if this consciousness becomes
    • egotism; in either direction we come to what of itself can certainly
    • confidence that the human soul is meant to bear aloft her divine self
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • of bringing Raphael into it. Everything that I myself have experienced
    • applying itself to the spiritual or the spiritual becoming conscious of
    • himself up wholly to the inner being of the soul. Indeed in very ancient
    • corporeality. In Greek culture the soul had freed itself to some extent
    • destined to withdraw into itself and experience its struggles and conquests
    • to all that the spirit might intuitively hold when giveing itself up
    • Then however we get the impression that in the Art of Painting itself
    • of the world of sense, and it then becomes part of history itself.
    • 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,
    • all that the Earth can produce out of herself to something super-terrestrial
    • all the forces, all the living substances connected with the Earth herself
    • is that is wafting hither in order to unite itself with the Earthly.
    • only proceed from the Earthly. Our perception may feel itself raised
    • 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
    • struggles and conflicts of humanity itself charmed onto the walls of
    • containing within itself all that had developed up to the time of
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • must allow itself to be connected with the whole apparatus of the earth.
    • by itself. This is based on the connection between the human soul and
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • to manifest itself through the various periods? For truly, he who observes
    • interest is self-evident and universally human. Yet these epics set
    • a personality who feels himself unable to discuss his inner life with
    • self-centred! A being in whose soul divine-spiritual impulses are at
    • because Achilles fought out for himself what he personally had to fight
    • as the glimmering of a world which does not expend itself in the ordinary
    • on the Iliad itself we find many a word of resignation which shows us
    • make himself invisible, that he is invulnerable in a certain respect,
    • relates itself tom Christianity in such a way-that everything which
    • into spiritual science as I shall permit myself to describe it in the
    • restricts itself to what is perceived by the external senses, to what
    • were such that man felt at the same time: — It is not I myself
    • 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
    • body they saw that power which brings in the divine, which itself only
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  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • encounters there presents itself as a riddle to be solved. Only
    • 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
    • self-consciousness.
    • consciousness of nature, but then also awakes in himself an autumnal
    • self-consciousness, then the picture of Michael with the dragon will
    • overcoming of nature-consciousness by self-consciousness when autumn
    • and imperceptible to man himself, has very great importance for
    • space and sees a shooting-star should say to himself, with reverence
    • has its minute counterpart continuously in myself. There are the
    • process rays out from his head and pours itself like a stream of
    • strength and initiative; a festival for the commemoration of selfless
    • self-consciousness.
    • say to himself: “You will become lord of this process, which
    • human self-consciousness, then the Michael Festival will shine out in
    • once more. But this picture of Michael and the Dragon paints itself
    • 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
    • universe and in man, then the cosmos itself will paint from out of
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  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • is above all self-contained, enclosed in itself. It has drawn back
    • from itself during the summer. Hence in the depths of winter the
    • Earth is more earthly, more truly itself, than at any other time. And
    • something made up out of itself: it is water shaped by the whole
    • the Earth to form itself into a cosmic water-drop, we are really
    • encounter the salt-process. This is what the Earth makes of itself in
    • reasserts itself — imaged in winter by the snow-mantle that
    • itself in mercurial formation, salt-formation, ash-formation. What
    • itself is so small and it would be examining the bone from a flea's
    • mid-winter, accordingly, when the Earth consolidates itself on
    • spiritual in itself, through the consolidating influence,
    • quicksilver — has the inner tendency to shape itself
    • to reinvigorate itself, but the tendency also to transform the
    • is always seeking to tear itself away from the Earth. If
    • itself everything seeks to become spherical (dark red); in this upper
    • up there the spherical is always inclined to flatten itself out. The
    • 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
    • herself to receive a new human being. And precisely because of this,
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  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • enclosed within itself. During the winter the Earth is, so to speak,
    • say that winter-limestone is a being content within itself.
    • contentment on all sides. It expresses itself as an inner permeation
    • into the life of the Earth itself: first, the extreme that man would
    • 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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    • within itself, man too, if he participates in what autumn — the
    • 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
    • Nature-consciousness, a strengthening of his self-consciousness must
    • find our gaze directed to the depths of the Earth itself. We find
    • crystalline forms in which the hard earth consolidates itself
    • of summer. At midsummer everything down below the earth shapes itself
    • such a way that one really feels oneself dissolved into the plastic
    • oneself, part of oneself. One feels that as a human form one has
    • oneself inwardly permeated with force by the silver-gleaming crystal
    • comes to oneself and asks — How is it that these
    • silver-sparkling crystal lines and waves are working within myself?
    • them into itself. And out of that gleaming radiance the figure I have
    • seeking to embody himself in a vesture of light, appears in the time
    • so beautifully within itself the harmony of the earthly silver
    • is not so. At midsummer the Trinity reveals itself out of the midst
    • 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
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  • 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
    • look into itself, but to look outwards into the world.
    • undergo in the nutritive system itself: then we come to recognise the
    • a remedy is, one knows its healing power. The spirit cannot of itself
    • himself somewhat isolated in the cosmos, for the connections I
    • oneself from outside.
  • Title: Fifth Gospel (1950): Lecture I
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    • ineptitude? Why is Greco-Roman scholarship itself unable
    • is itself an offspring of Christianity, a direct development of
    • 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
    • science of itself out of and beyond materialism.
    • 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
    • question to itself, it is led, first of all, to an event from
    • event that presents itself first and foremost to clairvoyant
    • itself to Spiritual Science and with the spiritual-scientific
  • Title: Fifth Gospel (1950): Lecture II
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    • look back into the past it presents itself as a kind of
    • woke at this time of Pentecost; and the awakening itself was a
    • narrowness, all selfishness in life, to have acquired largeness
    • words what presents itself here to the eyes of soul — as
    • this presents itself very vividly when the backward-turned gaze
    • very script itself. This cosmic script compels one with a kind
    • knowledge born of man's own mind placed itself in front of the
    • tries to prevent it, the more forcibly does it present itself.
    • confess that I myself was amazed in the highest degree when I
    • born, that this Being — the All-prevailing Love itself
    • interposed itself, a picture which, mingling with the purely
    • research to which I have devoted myself, many things can only
    • particularly things of this nature! And I myself should not be
    • all precision what presents itself in the spiritual script. For
    • say what I have now brought myself to say. For without any
    • judge the pass to which things have come in what calls itself
  • Title: Fifth Gospel (1950): Lecture III
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    • Power which Christ Himself had now come to be. And here we have
    • existence. The Mystery of Golgotha itself is to be understood
    • Himself the form in which alone it would be possible for Him to
    • earth itself.
    • leaders of a people, and the people itself. They bear upwards,
    • through the course of those three years the Spirit bound itself
    • 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
    • self-assimilation to the body of Jesus of Nazareth. Stage by
    • 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
    • Cross! Thou hast helped others, now help thyself! This was the
  • Title: Fifth Gospel (1950): Lecture IV
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    • I set myself to the task of speaking to you to-day on the
    • made to record them all, the world itself could not have
    • happened. In order to make myself intelligible when I am
    • 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
    • Selfhood-Guilt through others incurred,
    • that Man severed himself from Your Kingdom,
    • to himself again and turned his eyes towards the crowd of
    • Initiate through the experiences of life itself. This
    • always turn back. In the Order itself, ancient lore and ancient
    • possessed anything for himself. A law that in the
    • not say into the Order itself — as a kind of extern, or
    • through words revealed itself to him in all manner of
    • community itself or very shortly afterwards at his home in
    • 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
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  • 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
    • all that had revealed itself through him. But his heart
    • 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
    • Selfhood-Guilt through others incurred,
    • that Man severed himself from Your Kingdom
    • fallen prey to demonic powers which he himself had experienced
    • time came back to him. The ancient Zarathustra-wisdom itself
    • spoke words of profound truth when he taught: Sever not thyself
    • the mother. And she felt as if she herself were transformed,
    • conversation. And she felt herself as the young mother who had
    • memory. It was as though the Christ Being said to Himself: This
    • Being felt Himself drawn; for it is with these powers that men
    • the Self too highly and are lacking in humility and
    • self-knowledge. Lucifer's aim is to play upon the false pride,
    • the tendency to self-aggrandisement in man. Now he confronted
    • in these old kingdoms. But thou must sever thyself from the
    • fear: cast thyself down! And both set upon Him. But as in their
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  • Title: Lecture: The (Four) Great Virtues
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    • saying is familiar, and even self-evident. But one may well say that
    • them in our Society something which is itself upon the path between
    • world from his mother's body finds himself able to receive the
    • in which they themselves live. To be able to relate oneself in this
    • harmony with itself. Much else could be described, in order gradually
    • into something more self-enclosed, and others which are less perfect.
    • itself, but the forces which are active in the physical heart, remain
    • not because the physical heart-beat in itself is valued so much, as
    • becoming wise we transform the astral into the Spirit-Self, and only
    • being in its right place, and goes out of himself and into the
    • practise wisdom and justice without becoming selfless, as has been
    • indicated. Only a self-seeking man can be unjust. Only a self-seeking
    • beyond our own Self and make of us members of the whole organism of
    • Lucifer. Egoism is of itself transformed into selflessness when it is
    • became a kind of representative of the Christ Impulse itself for her
  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • something self-manifesting.
    • to confine itself to the working-up of natural processes and
    • impulses within that pure thinking which science itself fosters
    • and semblances that I myself am free to accept or not. That is
    • the scientific view of life points beyond itself. It must take
    • the other hand, that because it cannot itself arrive
    • itself — an extension into a region that science,
    • a misapprehension, he applies them to himself. It is simply so
    • respiratory current itself. We could say that the yogi set his
    • breath. In this way, the yoga scholar raised himself above the
    • such strong and inwardly fortified self-consciousness as we
    • in everything about him, man perceived himself as a part of
    • this whole environment; he did not separate himself from
    • it as an independent self. To draw an analogy, I might say: If
    • my hand were conscious, what would it think about itself?
    • 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
    • dependence of the human self. By uniting his
    • human self, the human I. The awareness of personal
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • great problems in life, but life itself. They become the happiness
    • tremendous riddle. To deny the mind in man himself does not, of
    • fate of this soul of his, will find himself confronted by a
    • alert and self-possessed, able to make use of our body, our
    • different form, to psychology itself. It would need a great
    • Psychology itself, moreover, is conscious of this powerlessness
    • presents itself to the psychologist, with ordinary
    • myself in any way with their content, I believe that, from the
    • of the self-criticism of ordinary consciousness.
    • something that enables me to orientate myself in life, to bring
    • saying to himself at a certain point: Why shouldn't this
    • today, and by which I orientate myself in life and become a
    • 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
    • The self-possession at each step is such that we can compare
    • what a man experiences and makes of himself here with what we
    • struggled, although without driving oneself into
    • self-possessed — to focus one's consciousness upon
    • itself.
    • And with this we explore a part of human eternity itself. We
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  • 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!”
    • increasing consciousness is itself a factor in history.
    • In the human organism itself, which is such a richly
    • which the organism expresses itself. In the same way, we must
    • that he found himself increasingly absorbed into a lasting
    • Once inside the divine and spiritual world, he knew himself to
    • perceive what seeks to manifest itself to man; but that, if we
    • the thing itself is past.
    • spiritual world is willing to reveal itself. Objective
    • self-possession, like that which is active in the solution of
    • things. With vital thinking you feel yourself equipped to
    • himself through his soul and in this way felt his outward
    • devotes himself. In popular religion, it is true, this is
    • self may become a sense-organ or spiritual organ; and we
    • thought raise itself into words and then, in modern
    • experiencing our inner self, and for the inner self we
    • itself is in many ways a revival. And yet one must say: the
    • of nature? His artistic sense transformed itself naturally into
    • within the history of recent times. Goethe made himself at home
    • nature herself operates; I am on their track.” Here
  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • concepts. We may say: in immersing itself in these
    • presents itself directly to the eye is dissected and placed
    • his soul as the reality self-evident to him. External nature,
    • first reveal itself through the human soul.
    • a spiritual world, just as he regards himself as a replica of
    • as the soul-spiritual element in man himself, as he is before
    • because, in transforming itself into mortal man, the spiritual
    • natural element in man himself, is a replica of the spiritual;
    • complete self-possession and lucid consciousness. The
    • activity and so prevent himself from devoting his full strength
    • not say so; whereas he perceives as reality what reveals itself
    • what man experiences within himself — whether it is art
    • thyself,” for a truly human attitude. Why? Well, it is
    • 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
    • itself.
    • spiritual life has revealed itself in particular phenomena. He
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • self-contained individuals. We must not invade this other
    • himself; even so, it reveals something that has certain
    • is to be taken seriously today must not lose itself in nebulous
    • himself without limit, to the point where the deepest
    • foundations of the soul itself. Even such outstanding mystics
    • if, in ordinary consciousness, he could see right into himself
    • self. It must be possible for outside stimuli to be
    • he can penetrate directly into his deepest self. If we
    • make the mystic's attempt to penetrate into our innermost self
    • in face of the outside world: for it is only by treating itself
    • More moving than the latter's absorption in his inner self is
    • cognition, man must pour out his own self as being into
    • intensification of the sense of self. What happens is
    • the sense of self. The sense of self has its own strength, and
    • intermingled that self-surrender to the world and its creatures
    • that comes of love. In super-sensible cognition, the self is
    • selfish submersion in things, that it will effusively thrust
    • and insinuate itself into things. By so doing, the self will
    • self-discipline in relation to the sense of self, and at
    • itself into the memory — if it did, we should be capable
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • intellectualized power that reveals itself so splendidly
    • significance that this power of the intellect has shown itself
    • an outlook on things in accord with spirit, finds himself
    • this has only been possible to man since he raised himself to
    • naïveté into self-consciousness. People will
    • it means in England itself. In England, simply because of the
    • can transform itself into social impulses such as arose from
    • When we contemplate human life itself by means of a spiritual
    • intellectualism itself cannot be socially creative. It floods
    • to me what I myself ought to be and want to be; I listen to
    • itself the powers by which we can reach an understanding with
    • social life itself. It emerged from theory, though one that
    • believed itself to be true to life. It created a reality that
    • their words that comes from life itself, from experience of the
    • we have a self, assume unconsciously that the other person also
    • has a self. This is not what we do. Anyone whose mind can take
    • himself into the other human being: only thus can he really
    • place himself within the context of social life. With the
    • point to this self-spiritualizing development of the human
    • beyond those the teacher himself possesses.
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • Western civilization itself.
    • imposes itself upon them.
    • development of the earth itself by associating their
    • nature man experiences within himself a kind of world-memory.
    • itself — these impulses had, after all, been
    • attaching some importance to what displayed itself in these
    • organization that is trying to establish itself in Eastern
    • transformed itself into the legal attitude, the political
    • itself in social configurations. The priest gradually becomes
    • although he may have kept himself in the background, the priest
    • structure, which then proceeds to reproduce itself.
    • medieval to modern history the religious element allows itself
    • element does assert itself increasingly in the West, the nearer
    • emancipates itself in human thinking.
    • need only examine the economic element as it presented itself
    • categories that derive from economic life itself.
    • itself is then caught up by social configurations that are
    • industrialist himself sees his own undertaking within a
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • Grimm — since his philosophy of life was in itself a
    • sense of self, a sense of personality that is still quiescent
    • ideal that Oriental civilization had set before itself,
    • “Know thyself!”
    • ultimate intention of Oriental self-less civilization, of that
    • sentence: “Know thyself!” — a sentence
    • of development in mankind, to penetrate to the self after all.
    • characterizing yoga. On the social side, it reveals itself when
    • itself, and indeed every effort to reach a higher spirituality,
    • the extent that Greek culture itself has influenced European
    • 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
    • strengthening of his sense of self and his inner security of
    • 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
    • thyself!”
    • the sense of self. From an awareness that the soul was not then
    • attuned to a sense of self, and that such a sense still
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • There are, of course, self-deceivers, on a greater or lesser
    • to come close to his real self.
    • experience. Not so much the expulsion itself, as the preceding
    • what confronts a man when he is alone with himself after work
    • Something elemental reveals itself in such a man, welling up
    • 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
    • things, which so affect man's innermost self that drives,
    • — which yet carries within itself striking
    • repeatedly commending self-control, self-discipline,
    • self-education as all-important: what matters is not having
    • inner self. Whether legitimate or not, this is the attitude of
    • the machine, in such a way that man himself operates, in
    • is why Central Europe itself forsook the paths it had been
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • obtrudes itself particularly on those who observe life
    • itself to be a real force in the history of modern man. But in
    • think it self-evident that, from within the individual, you can
    • 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
    • third thing that presents itself to people today and calls for
    • large, contains within itself, together with constructive
    • democracy, there insinuated itself more and more into men's
    • This statement itself may sound abstract, but in fact it is
    • reality, not quarried from life itself — an enormous
    • Only out of life itself can something be created. Let us
    • with life itself. For the intellect has the property of
    • something independent, so that it contains within itself its
    • itself the germ of what are later to become forces of decline.
    • each separate from the other. In itself, such a division
    • contradiction imposed by life itself.
    • reality itself with the aid of spiritual science, which is
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • fluidity found therein. You would inwardly experience yourself, along with
    • would experience this inner self-enjoyment. But man, as he has become,
    • thus arises, and which does not lead man beyond himself, but leads him
    • rather deeper into himself, is a self-enjoyment, a real true
    • self-enjoyment. This is why in a certain sense it produces a higher
    • man was inwardly aware of himself. Blood was not yet developed within
    • nerves a man was able to perceive what revealed itself to him as an
    • inner, imaginative world, which was a part of himself. He perceived
    • how he himself is included in the cosmos. He also was aware imaginatively
    • ones nerves and blood — to feel satisfaction in oneself
    • more refined existence that self-enjoyment afforded us by eating, drinking
    • the influence of the coarser, let us say — more selfish enjoyment:
    • passing of self-enjoyment into the senses, nerves, and blood-circulation,
    • itself up ever more thoroughly to the impressions of eating and drinking.
    • life has made in refined enjoyment, in the self-gratification of our
    • of such self-enjoyment and such self-love. A connection with the body
    • 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
    • oneself above self self-enjoyment and self-love. Just as our thoughts
    • a member of the higher Hierarchies. To allow oneself to be thought,
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • inwardly experience yourself, along with the activity of blood and
    • we did we would experience this inner self enjoyment. But man, as
    • 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,
    • nerves a man was able to perceive what revealed itself to him as an
    • inner, Imaginative world, which was a part of himself. He perceived
    • how he himself is included in the cosmos. He also was aware
    • satisfaction in oneself — is in general but a finer
    • more refined existence that self-enjoyment afforded us by eating,
    • coarser, let us say more selfish enjoyment; they can still live with
    • self-enjoyment into the senses, nerves, and blood-circulation — can
    • therefore give itself up ever more thoroughly to the impressions of
    • in the self-gratification of our own bodies. But such things also
    • self-enjoyment and such self-love. A connection with the body must
    • enter into such union with himself both from within and from
    • physical existence is the symbol of death, and can unite himself
    • raising of oneself above self-enjoyment and self-love. Just as our
    • a thought, a member of the higher Hierarchies. To allow oneself to
    • and nerve Imaginations. But this is not what leads us to selfless
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  • Title: St. Augustine
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    • itself such ideas of a physical appearance, (sinnlichen
    • any knowledge of the truth itself. It was doubt of the
    • if one wishes to see what led St. Augustine to place himself in
    • that one cannot know. We cannot even know how this world itself
    • 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
    • we carry in our souls. Now, if one gives oneself to such a
    • find true certainty as regards what you yourself experience in
    • inner Being as man, as it offers itself to-day, — the
    • whether St. Augustine himself could say, from his own
    • experience, “I know myself that during the time between
    • gives itself, that we do not take into consideration the fact
    • him, and to a certain extent can see in him what he himself
    • characterised what reveals itself in St. Augustine as
    • world-conception. He should explain himself in the some way as
    • itself he still considers as the highest development of the
    • features, He occupied himself a great deal with the founding of
    • All that was to be regulated. Life itself was to be regulated
    • but the Christ Himself he wished to banish out of his Church.
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  • 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
    • is at times still playing itself out under the surface of our
    • egoistical way want to retreat into the self and cultivate it
    • lose himself in some cloudy utopia, but rather must stand
    • with all that must prepare itself in the present for a salutary
    • 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
    • evolution itself, to take hold of the immediate conduct of
    • element, got to know the human element himself. Of course what
    • shows itself in its uselessness.
    • few words how the life of today has shaped itself, how this
    • will realize that some self-knowledge also belongs in these
    • has that to do with our self-knowledge? A lot. For it is a
    • considerations, that one does not proceed from self-knowledge,
    • thinking, to self-consciousness, and because their needs have
    • itself with anything but what was. But if we want to work into
    • age. One who steeps himself in this knows the last time in
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  • Title: Architectural Forms
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    • This thought arose from the self-sacrificing spirit in which
    • itself demand as a thought expressing modern culture? The
    • himself placed harmoniously on the earth? If, creating the
    • Spirit of the Earth itself. Out of the Spirit of the Earth
    • to show how the Christian spirit identified itself with
    • loses itself in heavenly heights, as it did when it created
    • conception of the cosmos itself in all its spontaneous
    • for itself a real, appropriate form of art.
    • how this later period desires to live itself out in its own
    • humanity is capable, when it sinks itself in the
    • that it overflows as though of itself into its own forms, as it
    • wish to reduce itself ad absurdum new impulses must come
    • itself, and, because the outside world showed so little
    • 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,
    • reducing itself ad absurdum: let us try to
    • genuine will, if it is true to itself, will add understanding
  • Title: Goethe's Secret Revelation: Lecture I
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    • through consciousness of our Inner Self.
    • and noticed the path you have set yourself. You seek the necessity
    • 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
    • into a whole. If you put yourself in the same position with regard
    • it is possible for man to awake in himself spiritual organs in
    • between them is significant. The Snake calls herself a relative of
    • that solves the story is in the story itself. So the solution has
    • to be sought in the story itself, and in the course of my address
    • also feels a longing: she feels herself cut off from all living
    • decides to sacrifice herself, the Youth becomes alive again, though
    • prepared to sacrifice herself, the Youth is translated into a
    • itself in Beauty. The Golden King sets the Crown on his head,
    • 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
    • itself to human perfection, embracing all things. When man
    • way, in a way which is attained only by expressing oneself in
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  • Title: Goethe's Secret Revelation: Lecture II
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    • through consciousness of our Inner Self.
    • that as the plant grows according to laws of which it is itself
    • these laws of its growth, one must also say to oneself that it does
    • originated it, though it is itself unconscious of it.
    • 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
    • thing itself compels you to say it is red, and that the impression
    • objective results in science. When science itself shows its
    • experienced in yourself the reasons for it, you are able to assert
    • factor, and letting the matter speak for itself. This exclusion of
    • 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
    • feeling, because it is itself not master of these three capacities.
    • not allow itself to be ruled by thought, feeling and will, but which,
    • no longer the subject of Chaos, but on the contrary himself controls
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  • Title: Goethe's Secret Revelation: Lecture III
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    • through consciousness of our Inner Self.
    • 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
    • self-dependence. All this is given in the second part of Faust as
    • outer science looked at life. Certainly he had troubled himself
    • himself with many other sciences, more particularly with natural
    • itself. But how far away were these sources of life from what
    • themselves what Goethe expresses in the words: ‘The self in
    • theosophical literature. He himself attempted the practice of
    • stiffening itself, and when he read the words on the first page,
    • out of them is but life's water. I have busied myself with much
    • 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
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • through consciousness of our Inner Self.
    • 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,
    • human soul makes halt at or attaches itself to these firm outlines,
    • itself to sense-phenomena. Now just imagine for a moment all these
    • this realm Faust is to betake himself. And when one reads
    • making a particular triangle round itself. The soul goes through
    • quite realistically what he himself had experienced; and this he did.
    • spiritual spheres, gradually surrounds itself with the soul which
    • covering round itself in accordance with the laws of the
    • physical world. If one knows the principle which attaches itself as
    • betakes itself into a new embodiment. But he has yet to learn how
    • 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
    • gradually betakes itself into the physical-sense elements
    • can at first be only like a seed in the world. It must pour itself
    • enwrapped itself in a body of physical matter — and can now
    • of what he has himself experienced in spiritual worlds.
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  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • there exists in the Cosmos I myself, and as a part of me, my
    • in his own head the being of the Earth-planet itself. He said:
    • configuration of mountains on the Earth repeats itself in my
    • the atmosphere of the Earth.’ The Earth opens herself to the
    • Cosmic universe; the activities that come forth from herself
    • she yields up to the encircling atmosphere, and opens herself
    • disappeared into the whole. He did not concern himself much
    • give myself over to the impulses of Saturn. Thus man felt in
    • 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
    • when something robs us of our self, if they had not been
    • condition for keeping our Self intact, for these men of bygone
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • does not feel itself to be connected with the inner processes
    • realm. Man lived in it. But he pictured to himself that where
    • Picture to yourself what may happen to the man of to-day in a
    • soul sets itself free from the organism and lives among the
    • itself, it is drawing me away from earthly existence. He did
    • Hierarchy impressed itself deep into the whole being of man.
    • it artificially in himself. He had to develop it out of the
    • transport myself into the mind of a man of that time, and were
    • clever man of the present day, I should find myself saying of
    • his soul, enabling it to express itself through these letters.
    • Asia, spread itself out over some other region of Asia and made
    • forces it is that induce reflection, self-consciousness. This
    • way or other taken into itself the forces of death, because it
    • 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
    • more important organisation than itself, namely, the astral
    • 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
    • left the Earth and sought a place for itself in the planetary
    • impulses whereby man himself is able to come into a certain
    • for him, so he submitted himself only to the substitute or
    • a way that the whole manner of their life was in itself strong
    • 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
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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
    • can have no independent existence for itself, but can only
    • illusion, and that the truth conceals itself behind the
    • ceased to press, the form restored itself.
    • 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
    • certain far-off time the Earth itself worked in that way; only
    • and Itself was a God.’
    • was living in Erech — not indeed as himself initiated
    • hand Greece itself was already beginning to decline; and we
    • into the wood. For when they came in the wood itself they
    • conceived himself to have the mission to reconcile the
    • light. It shows itself in this, my dear friends. Owing to
    • written about Aristotle. Aristotle himself, however, used
    • himself, and how he is in this connection a true
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  • 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
    • herself the bit of humanity that gave rise to the plants, had
    • 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
    • spiritual world itself was either seen or felt in the
    • the Cosmos, not the appearance of the Cosmos itself, but
    • being himself came into consideration and what he brought to
    • super-earthly, and in no small measure. Self-identification
    • become Man. To feel oneself one with the Macrocosm: this was an
    • went through, making himself ripe, by sacrifice and devotion,
    • directed to the development of man himself, and was thus
    • Greece was however gradually working herself free from the
    • himself away from this conscious sense of union with
    • repeating itself again and again as it were in feebler echoes.
    • itself, the power of Rome. Rome, and all the word implies, is a
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  • 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
    • Earth is a world for itself, and the Heavens are far away, dim
    • Materialism itself has not been without its echoes of the
    • become sub-human, he simply cannot maintain himself on the
    • Aristotle after having prepared yourself by meditation, you
    • being. Aristotle himself is a stage higher than all the pedants
    • nature of the changes in the human being himself in the
    • read like any other and not a book whereon to exercise oneself
    • forth and shows itself as human understanding. The gymnast is
  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • yourself will be subjecting them to the forces streaming in
    • down entirely, so that it may submit itself to the forces of
    • substance as would be able straight-away to submit itself to
    • substance must submit itself to the whole macrocosm. But the
    • providing germ substance which can expose itself to the cosmic
    • out the honey juice, absorbs it, assimilates it within itself,
    • building up from within itself in co-operation with the other
    • physical body of man has in itself no ground for telling
    • being. Hence when you receive into yourself some essentially
    • it slips down into the stomach, the astral body concerns itself
    • The egg itself is now made entirely of mineral within you. It
    • Thus, the ego-organisation concerns itself only with what is
    • as a stimulus, you yourself must create and produce the warmth
    • an object and do not yourself create your own warmth or cold,
    • substance, but the warmth itself makes you ill. Suppose you
    • the fact that he has not merely let himself be stimulated to
    • himself with his own activity and his own impulses, but plays
    • itself what is mineral and completely changes it from within,
    • the cabbage into itself and transforms it into something new.
  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • peculiar force and earnestness when we see it shape itself out
    • language of the heart with these words: Unite yourself with the
    • 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
    • that was itself built in harmony with the whole Goetheanum, it
  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • during the Meeting itself — be an impulse originating in
    • from that world itself. Everything for which the earthly world
    • into and control the natural world and Nature itself. In
    • which we will dedicate ourselves in selfless cultivation of the
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • the lecture itself that I am to present to you is not to be
    • thinking and a logic of life. And anyone who immerses himself
    • science, if not natural science itself, has been spread
    • question will appear: How is what he himself experiences within
    • itself, in the same way that a man acquires from the
    • value as reality, of the higher value, of sense-experience itself.
    • of the organism itself?
    • a higher sense, whether the soul finds forces within itself for
    • it. And this passive self-surrender, assisted besides by all
    • 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
    • exhausts itself just in the mere presentation of pictures
    • knowledge by the soul itself, making them into something
    • 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
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  • Title: Goethe, Comte and Bentham
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    • himself the Beings of the Angels, Archangels and the Time-Spirits.
    • In the feeling oneself as a human being as a
    • do our Angels; and that which inserts itself as Personality
    • 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
    • conservation of matter, but that which in Nature destroys itself,
    • ever have a hope that the Ideal has the power to realise itself,
    • to give compensation for what has been lost. But time itself
    • Dionysius the Areopagite, you can see it clearly for yourself.
    • so stamped itself on man, that one was preferred before another,
    • truth itself has undergone a complete transformation.
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  • 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 —
    • grasped, and every conscious feeling that asserts itself, are
    • the earth itself as spiritual being wakes when towards autumn
    • that the moment of time when man is destined to unite himself
    • the soul-life as permeating itself with this budding,
    • you have put yourself into relation with the spiritual world
    • call forth in yourself a process of destruction, You are,
    • yourself a copy of the red flower by destroying the sprouting
    • returning to the body, it experiences in itself the personal,
    • of the earth work into the earth. Imagine yourself on a night
    • has deprived itself of the power to see the spiritual, the
    • that he actually feels himself as microcosm in the macrocosm,
    • itself up on the processes of destruction. We can attain an
    • soul, simply by interesting itself in the results of
  • Title: Meditation and Concentration
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    • essential that anyone occupying himself with spiritual
    • these organs distinguishes itself inwardly and significantly
    • 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
    • character. This results as a self-understood tendency from
    • place himself with this spiritual-psychic head-part in the
    • he himself is clairvoyantly, as being; so that only by a
    • matter for slow, selfless development. It must be especially
    • selflessly — into spiritual science.
    • experience yourself in this spiritual-psychic realm, you can
    • projects itself out into the world, and it appears to you
    • it would be bad, if one gave oneself up to any deceptions, if
    • can become, and how one should hold oneself far removed from
    • fulfillment of the tasks he has set himself to do.”
    • this to oneself as regards this development of the 19th
    • itself. That point of view which is so eminent a
    • Feuerbach discovered for himself is a most characteristic
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  • 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
    • thy deeds thou dost not lose thyself in the world, and that
    • lost to him, because he hardens himself in his egoism, as is
    • The spirit-self will only come into prominence in the sixth age of
    • take it into himself, to take part in it, not to pass through
    • of interest, than that one should devote oneself to thousands
    • the human soul if a person withdraws himself from something
    • himself, obstinately insisting on his own principles and
    • Immediately to throw oneself, as it were, into the arms of
    • each person we meet is to lose oneself passionately in the
    • which manifested itself as bravery and valour. We saw that
    • self-surrender. It is not without reason that it has often
    • towards the Christ-impulse itself.
    • American the Asiatic, as man and puts himself in his place,
    • self-consciousness.
    • all the forces he possessed in order to enjoy himself, he
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  • Title: Karma of Vocation: Lecture I
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    • Oneself into the spirit of the past,
    • he is thereby associating himself with Goethe, who is renowned
    • associating himself with Wagner, whom Goethe sets up as a foil
    • that period. Early on, he becomes a self-sustained personality,
    • 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
    • itself directly to him. To be sure, he continued to stand on an
    • he had to draw health-giving forces from his inner self
    • 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
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  • Title: Karma of Vocation: Lecture II
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    • rather self-evident that America would have been discovered
    • himself.
    • as it were. He sustained himself as long as possible only by
    • was profoundly inclined to occupy himself with super-sensible things.
    • of Goethe, and what manifests itself ethically, morally,
    • 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
    • Oneself into the spirit of the past,
    • 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
    • lazy truth and one that is itself asleep since it is nonsense.
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  • Title: Karma of Vocation: Lecture III
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    • external world occurs as has been described, it makes itself
    • dominant reason into consideration tell yourself this: “We are
    • post-Atlantean period made itself felt in an ever increasing
    • itself. You can form a faint idea of what would happen if you
    • these effects. This stream manifests itself in such a
  • Title: Karma of Vocation: Lecture IV
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    • period, in which the individual freed himself from the will of
    • it. To place oneself rationally within the course of evolution
    • man himself; it becomes more objective. Through this
    • of expressing itself according to the model of wisdom to be
    • may easily consider himself unusually clever with the ideas he
    • individuals like himself. Evil minded people will produce quite
    • human soul with what it takes into itself from impulses
  • 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
    • the consciousness itself is behaving quite differently. In view
    • self-correction in man, and we must pay attention to this
    • astral body manifests itself in a special way by working back
    • 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
    • quite unsparing in testing ourselves and our self-knowledge,
    • abroad to England. There he devoted himself especially to the
    • itself in the fifth post-Atlantean epoch will raise profound
    • thrust itself upon us when we do not disdain acquainting
    • He had proven himself everywhere, and it was well known that he
    • himself, being just as competent as the director of the theater
    • may unveil itself to you. By contrast, if you simply trace the
  • Title: Karma of Vocation: Lecture VII
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    • integrates himself in a way into the social order of life.
    • a previous vocational life manifests itself in the physiognomy,
    • himself or herself in a connection with what is taking place
    • present age advance? Where does what has forced itself as a
    • had in a certain way elevated itself up above the immediate
    • acquainted himself
    • forth what I myself believe, but that what I have expressed is
    • and evil: Nothing is good or evil in itself, but man makes it
    • myself observed how a representative of the Theosophical
  • 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,
    • present itself when the right honorable Aeneas, with his
    • him from every one of his loyal servants, I feel myself,
    • these. I would hope to do this perhaps to the honor of myself
    • 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
    • these traits; that is, a certain self-consciousness and from it
    • prolific as Johann Sebastian himself. That is to say that what
    • felt myself overcome immediately by an inner barrenness. I
    • me, evoked in me a sort of ecstatic impulse to self-destruction
    • “Surrender yourself for a moment, without resistance, to the
    • 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
    • which the spirit of their own time presents itself to them.
    • brings down upon himself cosmically. A person disinclined to
    • of the progressive beings. But one cannot so conduct oneself in
    • self-evident. This is possible when a person utters the name,
    • because a person thus exposed himself to the danger of being
    • be brought about by means of it. But to give oneself up to such
    • is negative superstition. Humanity abandons itself completely
    • 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
    • made itself known through this ghost, as we may call it, of the
    • entire field of religious studies, which deems itself justified
    • the ancient mysteries, this process of elevating oneself to the
    • beyond the human, whereby the human soul lifted itself into the
    • next subordinate hierarchy, man himself. When we recall how the
    • new way to relate oneself to religious life. Where had 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
    • eighth sphere, whereas it really is the force itself, the
    • who took upon Himself for the evolution of the earth all that
    • earthly, I separate myself from the divine. From this I can be
    • 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.
    • reality that projects into maya, but isn't maya itself.
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  • Title: Mysteries of the Sun: Lecture I
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    • connections, to enlighten himself about the impulses, the
    • less self-evident. It was particularly natural for him to
    • Mystery, with the Mystery of Golgotha itself. For those who
    • Take a phenomenon that forces itself on the attention of any
    • felt himself obliged, it seems, to speak as he was accustomed
    • Venus, and then that of Vulcan. As man finds himself again in
    • different incarnations, so the earth finds itself as Jupiter,
    • 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
    • merely a picture, an image, having no meaning in itself, in
    • self-portraiture has a quite definite sequel — the ladies
    • years of age, your head becomes so that out of itself nothing
  • Title: Mysteries of the Sun: Lecture II
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    • herself suggests, to a living feeling, a living experience
    • formation whereas the head itself is an old physical
    • soul-spiritual actually disconnects itself in sleep; it
    • carry as our head, shows itself to be connected with our
    • himself lucky when in normal consciousness he knows nothing
    • with the thorax and the middleman. It is in itself of a dream
    • parts. One part dreams itself back into the whole time
    • consciousness, however, lies another that stretches itself
    • Everything you look at there presents itself to you from
    • other aspect. You would have to go outside yourself, you
    • 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
    • (diagram 7). But this soul-life in itself is also
    • behind, checking itself, not so well able to enter, held up
    • itself through, there would be what is taken from the region
    • itself becomes hollowed out and the life of the spirit coming
    • now acquires a consciousness by drawing himself back against
    • brain, after death when he withdraws himself he pushes
    • a so-called higher self. When we simply rant about a higher
    • self, when we simply say: I feel a higher self within me . .
    • . then this higher self is a mere empty abstraction with no
    • content; for the ordinary self is in the hands of Maya, is
    • itself Maya. The higher self has only one meaning when we
    • hierarchies. To talk of the higher self without paying heed
    • angels, archangels and so on, to speak of the higher self
    • clothed itself with a body that here in this figure I
    • still knew something of the real self in man, of the real
    • himself a system of concepts that reached its climax when
    • himself a God because the concept of God had become
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  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • occurrences has played itself out, another set of occurrences
    • will of itself inevitably evolve a crisis, and that this will
    • person, who wants himself to embark on any sort of
    • commonplace. But, once anyone has trained himself in the
    • matters. Whereas, if one has trained oneself in the things
    • however, one must observe life itself. And one will then
    • thought to the time, when a man was himself involved with the
    • and therefore it does not let itself be mystified by theoretical
    • itself, when it is a question of men, and not of
    • itself leads on into unnecessary production. If one starts
    • The three systems work in co-operation; yet each, for itself,
    • are in the first place independent, each for itself; and,
    • itself. The unity which grows up as the final form of
  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • you, you simply show yourself to be a specimen of the
    • many of you must be asking himself, why there should be this
    • that I myself use, for instance, should grow ever stronger
    • oneself wrought into such a state of mind by such Whitsun
    • one begins to say to oneself: ‘Where can I catch it?
    • practically to-day, when one can only tell oneself: If I
    • people. And for this reason too, I always feel myself obliged
    • idea itself in the course of the discussion, and only about
    • towards a great many movements of all kinds. I myself could
    • effort; that it has spread itself like a cloak over the
    • found, that is, something which combines in itself real,
    • troubles himself no further about the particular, concrete
    • I get hold of this person? should I make myself agreeable to
    • And whether one plumes oneself on something, or whether one
    • that proceeds from this new spiritual life itself. And though in
  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • the soul. The human soul incessantly tells itself that within
    • scientifically. It also tells itself that there must be
    • concern to the human being himself, for they are pre-eminently
    • questions of human self-knowledge.
    • today, questions that concern human self-knowledge above all,
    • within the human being himself, to what surges to and fro in
    • now, although I have not concerned myself with this tune in any
    • leads us to self-knowledge. But I want, first of all, to place
    • hardly perceptible impressions in the human self, such as those
    • affects the self, and not what lies behind it. To put the
    • scientific self-observation, plays into our soul life. That is
    • self-knowledge, in a way that only the science of spirit can
    • the soul itself admits it. This can only be done if we succeed
    • fond of giving himself over to self-indulgence and dreaming. No
    • self-directed mental images by means of meditation, results in
    • world you wish to remain within reality, you find yourself
    • Well, first I promise never to impose myself upon you by
    • the soul, the origin of which the soul itself has experienced
    • in the pictures, having only strengthened our own self, but
    • immensely satisfied to feel himself in the pictures, to have,
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • the imagination which felt itself stimulated to think in
    • 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.
    • writing of history itself should enlighten us as to the real
    • pursued as psychology hardly penetrates into the true self,
    • reveal itself to our ordinary consciousness, it is imperative
    • rational soul, where cleverness itself is still instinctive.
    • life. Then was shown how the soul can free itself from the
    • himself as soul from one epoch to the next, taking with him
    • educated differently. Now is the time when self-education
    • 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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    • audience tried to put itself into the position of thinking the
    • thinking he is within himself, and in employing the power of
    • it were, outside itself and become this new power in the soul.
    • our thinking cannot free itself from its connection with
    • actual activity of thinking itself. But how can we do this?
    • meditation, when he immerses himself in a state of
    • activity itself that works in his thinking. He observes that
    • moments which he himself controls, can immerse himself to such
    • the activity in which he has immersed himself. This activity
    • the first instance freed itself from the memory, the actual
    • activity of thinking, has now freed itself from dependence upon
    • otherwise our normal everyday self-consciousness into the world
    • self-consciousness with us, where at first we seem to
    • self-consciousness that we have, which arises at the
    • are aware of ourselves as an ego, this self-consciousness is
    • undertake something else if he is not to lose himself at this
    • point but rather can take himself with him into this other
    • self-consciousness and the ability to know ourselves as
    • By means of it the soul now manages to experience itself in the
    • is that he feels the danger of losing himself, the other that
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • evening, although having itself a thoroughly scientific origin.
    • unsatisfactory if it attempts by itself to penetrate to
    • by itself attempts to go from the sense-given data to the
    • supersensory. Such thinking, relying upon itself alone,
    • during mystical self-immersion, is the revelation of something
    • Anthroposophy itself adopts in order to reach the spiritual,
    • of nature and of mystical self-immersion) than external nature,
    • through life itself, powers which at first only slept in us
    • two, between the thinking which has trained itself through the
    • directed, and which has its effects through itself alone. Or
    • thought itself, without being dependent upon the impressions of
    • devote himself by his own individual choice, with the
    • world of my thoughts. As I experience myself otherwise in the
    • external life of the senses, I experience myself now in
    • thought itself.
    • and tones and one feels oneself strongly within it. And at a
    • completely.) Now thinking has detached itself from the nervous
    • soul now really experiences itself for the first time, and at a
    • pictorial form and is itself knowledge. And so one experiences
    • becomes difficult to detach oneself from the object of this
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • differentiated from that of a frog as a hen itself is different
    • complete way. I myself often heard from Haeckel's own lips that
    • an inner development, such a higher self training? It is
    • what we call our self, by means of true and intimate
    • We address this self, we express it in one word, when after a
    • word “I.” In our honest self-observation based on
    • self-training we ask: What is this ego really like? Where is it
    • arbitrarily, but by honest, self-observation, that however much
    • I look into myself, I find feelings, ideas, joy and sorrow, I
    • self-observation properly we realize that our mental images
    • if we were then to ask, to ask one's self-observation: This is
    • Trained self-observation provides the answer: It is solely the
    • science based on true self-observation.
    • with real self-observation in our ordinary consciousness. But
    • destiny led me to immerse myself in it and to take from it what
    • Effect of Color.” Naturally, one compromises oneself in
    • world they give, he immerses himself in its inner life, the
    • simply have this peaceful expectancy, this purely selfless
    • which leads at the same time to self-discipline and
    • self-education, and this is an image which we put before our
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  • Title: Eurhythmy (Introduction to a performance)
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    • must speak for itself. An explanation of any kind is not in
    • itself “artistic” and would consequently be out
    • Art, having as its instrument Man himself, and its movements
    • man expresses himself in sound have been studied by a kind of
    • evolving a theory, but only of making myself clear.
    • Eurhythmy while the recitation itself was going on. Now we
    • can also be displayed to advantage by itself.
    • tremendous respect. I do not myself go nearly so far; I say
    • itself. The natural joy of a child learning to speak may be
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • inwardly dependent on humanity itself; and we can only gain a
    • not rooted in earthly existence itself; for before the
    • primeval knowledge specialised itself in such a way that it
    • very decadent ways, would confine itself more and more to
    • would make itself specially felt in the uniting of something
    • says to himself: “Well, even if this economic
    • earth the ancient wisdom, has specialised itself according to
    • seeks to make itself felt. While in the West the French
    • myself that I am not virtuous”. Schiller as a real
    • 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
    • same laws which nature herself follows, laws which Goethe
    • march of this Aestheticising making itself felt, especially
    • experiment. After allowing myself to be saturated with the
    • say to myself; what stands in these books sounds as if it
    • has happened since then, including Christianity itself, (even
    • behind, expresses itself quite strongly within the world. One
    • must cultivate in himself a sense for truth! When one speaks
    • life itself demands from human beings to-day many untrue
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  • Title: The Real Being of Man
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    • time, and that cosmic body itself. From the most diverse
    • during such times he is himself more withdrawn from the Earth
    • vision the Earth appears as it presents itself to the
    • starry world, then reveals itself in its nature, in its
    • self-consciousness.
    • which reveals itself both above and below is connected with
    • kingdoms of mature, or man himself, or the Hierarchies next
    • itself as any very strong inclination inhumanity, but simply
    • organisation of man himself which are the forces of
    • human being himself. But this human being can inter
    • merging oneself into universal being, a kind of longing to
    • clever that in his cleverness he can form ideas for himself
    • they would cling to the Earth, and the Earth itself would
    • to-day that the fate of the Earth itself depends on the will
    • 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
    • to present to myself Spiritually what lives on the Earth, I
    • myself.” But if I am in a condition to take what
  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • of a matter that they have taker-in the matter itself. But
    • anyone may say: I cannot change myself nor my profession, and
    • 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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    • also absorbed the thing itself, whereas, as a matter of fact,
    • possibility of concerning itself with the spiritual.
    • external reality itself (unhindered as he must be by any
    • these things in himself — it was a more instinctive
    • way develop out of himself new “substance” for
    • nature. It was right in educating a man to apply oneself
    • oneself. To-day one must take into account something which
    • cannot shake himself free from this state of things because
    • feeling and perceiving of one's own Self in the Spirit.
    • himself, calling it “Ethic” has nofuture
    • most of ail — and in my life I have concerned myself
    • undertaken. And I felt that I had to concern myself with it
  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • has shut itself off within definite boundaries. As a result
    • the case when the old Greek confined himself as it were
    • is itself moving forward. The forward movement which he
    • himself makes with the train, is something that he forgets.
    • rest so long as he remained in the train itself.
    • matter of fact, he moves together with it, since it is itself
    • certain sense pulls himself up in the inner experiences of
    • earth. If I may again express myself mystically, we traverse
    • world traveller and that he can quite well prove to himself
    • itself only an the first two, and takes no account of the
    • one — it is as if a man learns to feel himself as a
    • himself not merely a citizen of the Earth but of the
    • learn physiology in order to be able to feed oneself; a man
    • can feed himself by a science that is quite different from
    • education, but because it flows of itself out of
    • that childhood itself changes. This is connected with our
    • was an American and he said to himself that there was
    • familiarize oneself in such a way about a world-conception,
    • because to be so critical hurts people. But one asks oneself
    • and not shut oneself up in preconceived ideas, We must open
  • 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
    • Mainländer whose philosophy of self-destruction was born
    • inevitable consequence is that this destiny itself becomes
    • And to what end has he been making himself empty? It is in
    • abstract intellectual concepts or to receive into himself the
    • lets it flow back again. The circulating blood itself is the
    • itself in the heart. To say in accordance with modern science
    • playing upon man's pride and self-conceit and also upon his
    • the human being with the universe will again make itself
    • declared again and again that Being in itself eludes the
    • being places himself within gravity. And in a hidden way man
    • sense-perception of the ear and reveals itself in different
    • tones, just as the light reveals itself in different colours.
    • crystal gives itself its form. Within the crystal there is
    • ancient tradition by the human being himself.
  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • a state of barbarism in man's life of feeling Art itself,
    • in the form of art itself this feeling arises when, in the
    • lifeless allegories but as if it would itself take on life in
    • then resolves itself into another process; whereas the man
    • urge to discharge itself into consciousness as
    • than we recognise, to transform itself in the sense of this
    • magically conjured within nature herself can be discovered
    • only by allowing oneself, not to make scientific assumptions
    • the human head into the appearance of man himself, the result
    • become a whole but has not become so in nature herself.
    • himself been unaware that in his soul something approaches
    • with something, and also indirectly with Raphael himself.
    • itself., When anyone succeeds in putting movement into his
    • moving in fact within itself, then without having recourse to
    • appearance in the physical must take to itself physical
    • have then to seek the life of the surface itself, the soul of
    • the soul of the form itself. We see how this is to be found
    • feeling, a sense of self, a sense of movement when we move
    • gesture that is always inciting imitation of itself, and then
    • himself who coined the expression
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  • 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
    • distinct in itself. Architecture differs from music,
    • that expresses itself in forms of the world of space. The
    • seer realises: In everything that expresses itself in
    • forth. After knowing himself to be in the spiritual world
    • willing — but it is a willing that expresses itself in
    • does poetry associate itself with music in the consciousness
    • from poetry itself into the sphere of the seer's experience.
    • puts only a few words — this character shapes itself out
    • of these few words into a self-contained imagination of a
    • express itself directly in words. Thus it is difficult for
    • 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
    • self-knowledge is usually something extremely abstract. Even
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  • Title: The Foundation Stone Meditation
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    • necessary to ask oneself whether one will be strong enough to endure
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • himself.
    • itself is not the essential. The substance is Maya in the real sense.
    • probably say to himself: ‘I will use chemistry and investigate
    • special qualities, but the self-contained glory of their civilisation
    • Nature herself will help
    • itself? It is true that during the 18th century a loose kind of thinking
  • 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
    • thy deeds thou dost not lose thyself in the world, and that
    • lost to him, because he hardens himself in his egoism, as is
    • The spirit-self will only come into prominence in the sixth age of
    • take it into himself, to take part in it, not to pass through
    • of interest, than that one should devote oneself to thousands
    • the human soul if a person withdraws himself from something
    • himself, obstinately insisting on his own principles and
    • Immediately to throw oneself, as it were, into the arms of
    • each person we meet is to lose oneself passionately in the
    • which manifested itself as bravery and valour. We saw that
    • self-surrender. It is not without reason that it has often
    • towards the Christ-impulse itself.
    • American the Asiatic, as man and puts himself in his place,
    • self-consciousness.
    • all the forces he possessed in order to enjoy himself, he
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  • Title: Teachings of Christ the Resurrected
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    • impression of birth and death was something more self-evident
    • 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
    • so strong that ye will be able to say to yourself: With
    • a far stronger force than the one which only ascribes to itself
    • their own spheres — and that this God had united Himself
    • itself, it has molded this plastic structure. And it exists
    • founded. But since humanity itself advances more and more in
    • Christ not risen, had He not united Himself with the earth
    • forces, the human soul would unite itself with the human body
    • itself with all the molecules of the body which unite
  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • who has not acquired — through the School itself or in
    • himself, so to speak, without experiencing anything here
    • in the world of special significance for himself
    • itself and one called an Avatar: namely, that an Avatar-being
    • 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
    • explained out of itself, if we consider physical facts alone.
    • 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
    • verified by the development of Christianity itself. But
    • itself has come more and more into
    • limit himself to that which the ego can observe — to that
    • the mysteries and secrets of Christianity itself.
    • Christ Himself. And by what means must this come to pass? By a
    • prepared itself for what it is to become. In the early
    • Being into itself, and can gradually rise to ever higher stages
    • Spirit Self, Life Spirit, and Spirit Man, after the physical
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  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • on the expectation of the knowledge itself. One must ask
    • to make myself understandable so that what I want to add as
    • itself presents as full reality. So long as we dream we see
    • present-day man says to himself: “Well, when I was a
    • through becoming older, through life itself. I was then in my
    • point of view that I had won for myself I had not brought into
    • the world, for I had first developed it within myself out of
    • point of view that I once won for myself, I am the sovereign
    • continue to develop himself when he becomes an adult. Now it
    • wants to dream further about the dream in order to give himself
    • dilution — if I may express myself figuratively —
    • perhaps we are brought to a state only of some self-deception
    • This is real self-knowledge, real, concrete
    • self-knowledge, which in fact occurs initially out of the
    • human being who carries within himself this time-body; this is
    • itself, but something that has worked itself into this
    • really correct that the I now recognizes itself in its
    • self-knowledge of the earthly human being. The higher level
    • procedures. But still, the one who finds himself surrendering
    • allow me to make the following comparison. Think to yourself:
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • interest for everyone. Each lecture will be self-contained,
    • say: Give me the means to see for myself. Actually, anyone
    • thinking to the matter, and see if life itself bears out what
    • She was partially blind herself.
    • experienced it herself, she described the beauty of creation
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • senses, far from being complete in itself, is a manifestation
    • life reveals itself in the physiognomy, and draws attention
    • directly into itself substances from the outer world, and
    • am a being who inwardly calls himself ‘I.’
    • been made clear for the spirit's entry, the divine Self may
    • reveal itself.
    • being contains within itself the germ of the three further
    • are: Manas or Spirit Self, in contrast to the bodily self;
    • only capable of sensing itself. It is only aware of its own
    • exist by itself separated from the rest of the cosmos. If we
    • becomes a microcosm that dimly senses within itself the whole
    • mirrors itself in the sympathetic nervous system. There is in
    • image itself now entered into relationship with the
    • outside itself; through the higher nervous system, what takes
    • place within itself. In individuals at the present stage of
    • and build within the inner self a new world of pictures on a
    • individualizing comes about that which expresses itself as
    • (manifesting itself in the lower or sympathetic nervous
    • lower astrality (manifesting itself in the brain and spinal
    • itself pictures of the outer world.
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • and comprehensible by itself.
    • occupied himself with this saying in his effort to
    • itself, and the sorrow it caused. However, not muck later
    • suffering, and even death itself, are conquered.
    • soul that always asserts itself in the face of suffering.
    • 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
    • inorganic organizing itself within the living creatures.
    • astral bodies consciousness of self, that is, the ability to
    • call himself “I.” This is the crown of his
    • being will develop out of itself what is termed: Spirit Self
    • self-consciousness. But to spiritual research the sequence is
    • the stage of consciousness is reached can self-consciousness
    • where life already exists. It reveals itself as higher than
    • of life can renew itself from within. It must first have
    • is strong enough constantly to endure death within itself can
    • itself and overcome it. As a perceptive person once remarked:
    • in fact continuously creates itself out of death. If the
    • instinctively closing itself against what might harm it. It
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  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • suffering, illness and death, but does not concern itself
    • a kingdom by itself. Let us now consider this issue in the
    • selfless purposes. During the last decades the elementary
    • must not be thought that the same repeats itself; nothing
    • self-consciousness. The latter enabled them to put wisdom
    • into the service of the self From then onwards there existed
    • not only selfless love for the surrounding world, but also
    • love of self; the former was good, the latter was bad.
    • Lucifer, human self-consciousness would never have become
    • the self; a person could choose between good and evil. But
    • love ought to be directed to the self only in order to place
    • it in the service of the world: The rose should adorn itself
    • higher; but without evil we would have no feeling of self, no
    • us; it must exist within us as self-love. When the force of
    • self-love has developed and widened to become love of all,
    • itself. Lucifer brought light into human beings by kindling
    • science that serves egoism. That is why selflessness in
    • itself as evil to a new planet. Evil is a necessary part of
    • all, it must pass through the love of self In Faust, Goethe
  • 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 I am” the soul ascribes to itself.
    • the change of teeth an etheric covering loosens itself from
    • to itself was attached to it, from which spiritual currents
    • self-contained. The same applies between the seventh and the
    • throwing itself body and soul into what the imagination
    • The child will indicate what is beneficial for himself.
    • already self-reliant, but its healthy development is impaired
    • inwardly senses himself, and in this way to know which
    • also the way a person inwardly experiences the self.
  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • that of life itself.
    • connected with actions done for egoistic or selfish reasons,
    • bear in mind that egoism and selfishness indicate that a
    • and self-consciousness. These are aspects that must be taken
    • belonged the possibility of egoistic selfish behavior.
    • mortal. A soul possessing independence, self-consciousness,
    • immortal body.” The two go together: self-conscious
    • book Eduard von Hartmann concerns himself with the riddle of
    • itself. As long as it lasts, a person exists at the expense
    • of what is self-sustaining in the astral body. Once it is
    • work on the self. This is when the thread of life begins to
    • consuming it. The nature of the flame is to free itself and
    • 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
    • and its truths will be confirmed by life itself.
  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • itself.
    • self-evident for the children, just as what was taught by the
    • great teachers was self-evident to the human soul. It is bad;
    • presence that makes itself felt even before the teacher has
  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • have expressed himself differently.
    • itself in human nature? To answer this question we must turn
    • itself; the rest accompanies the soul into the future. This
    • of the physical body, must establish harmony between itself
    • that the spiritual, by transforming itself, adapts to the
    • then the astral body suffers disturbance. It projects itself
    • becomes conscious of itself, and feelings of hopes, wishes
    • it is not conscious of itself it receives these pictures in
    • disturbed, becomes conscious of itself, it leads to idiocy. A
    • delirium itself. Glaucoma is often a forerunner of
    • left to itself, and the discord with the physical body
    • itself is always healthy; it cannot be ill, but when it can
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • healthy spirit that united itself with mankind's soul to
    • pictures, and images within itself, the spiritual world
    • 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
    • the Power of imagination, impressed itself deeply into the
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • above the ancient Greek Temple: “Know Thyself,”
    • earnest self-introspection. And indeed it expresses one of
    • everyday self, nor expect to find the sum total of all
    • is for knowledge of the higher self.
    • person's higher self to be found? We can by means of a
    • comparison make clear where the higher self exists, and what
    • higher self — the light. The situation is the same in
    • regard to a person's ordinary self; that too is nothing but
    • an organ, a tool; and self-knowledge becomes ever greater the
    • more this self can forget itself and become aware of the
    • self-knowledge rightly understood means self-development.
    • lecture, which concerns the subject of self-knowledge in the
    • longing for the physical body. Gradually it frees itself of
    • express himself properly in the physical world, the new body
    • the ether bodies. The affinity expresses itself physically in
    • unimpeded. The educator must at this time say to himself:
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • you find yourself. Wear the clothes that are worn generally,
    • neither ambition nor selfishness motivates the Rosicrucian;
    • oneself. Human beings must be able to formulate thoughts that
    • person must be able to find himself in a world of pure
    • Rosicrucianism, this is known as self-created thinking.
    • derived from higher worlds, which present a self-sustaining
    • thinking with the characteristic that is self-generating.
    • continues beyond itself. Charles Robert Darwin,
    • Rosicrucian pupil depicted to himself represents on a lower
    • lower nature has been purified and chastely offers itself to
    • plant, will have developed within itself the innocence and
    • the carbon¬will be done by man himself when the effect
    • himself. Instead of exhaling carbon a person will use it in
    • human body itself is the retort, transformed in the way
    • immerse himself with certain thoughts meditatively in the
    • oneself. Man is born out of the macrocosm; within himself as
    • Genuine self¬knowledge is neither reached by aimless
    • brooding within oneself nor in believing, as is often taught
    • nowadays, that by looking into oneself the inner god will
    • speak. The power to recognize the great World-Self is
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • what the external world is unable to say about itself is
    • forms was caused by what he called “their selfishness
    • selfless devotion. He insisted that art had once existed in
    • and had selflessly created combined artistic works. Wagner
    • itself in its own creation. This descent and resurrection of
    • self-awareness, the whole universe, feeling it had reached
    • became self-seeking, egoistical. Wagner looked back as it
    • concrete reality. In that ancient time a natural selflessness
    • itself. Only in this way could man become a free being, but
    • communities, a selflessness that had to be left behind so
    • caring relationships. Selflessness would have to be
    • present linked itself with the future, for he visualized as a
    • distant ideal the existence of selflessness within the arts.
    • humanity grew more and more selfish, so did art. Wagner
    • hearts the selflessness that must form the Basis for a future
    • fraternity. He was a missionary of social selflessness in the
    • of selflessness that brings about harmony among people.
    • himself was conscious of the things I am indicating. His
    • that only if a pure maiden would sacrifice herself for him
    • are to progress. Without striving, he unites himself with
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • himself a Christian by people with orthodox viewpoints. These
    • itself. It is also pretentious, for it proclaims an
    • 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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    • isolation, grasping the higher I, could find itself again in the
    • spirit, must pass a trial. Such a self-desired trial always calls
    • forth an accelerated karma; also what is gladly hidden from the self
    • a human will which has become free of selfishness. He repeated these
    • itself; he clarified that it was outside the program.
    • said about the intentions behind the thing itself. Therefore a
    • by the endowment itself. This recognition is none other than what is
    • around which the thing itself will develop.
    • because of its peculiarity reveals itself as something which flows
    • from the spiritual world. Furthermore it will present itself as
    • of the announcement itself. Therewith no use is made of that
    • profoundly differentiate itself from what the Theosophical Society
    • ideal spiritual movement with any other, which also calls itself
    • convinced himself that the Keeper of the Seal had opened his eyes
    • personal sense. She felt herself to be the inspiration for the
    • had been for a long time himself in Freudian treatment for a nervous
    • Steiner expressed himself in the following way about this affair in
    • self-evident because nobody informed anything. It is self-evident
    • itself off from the outer world, but opened to the world, was also
  • Title: Article/Lecture: West-East Aphorisms
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    • himself in the act of cognition. In cognition, man uses as an instrument
    • experienced the world as Self. Upon the rhythmic waves of conscious breath,
    • breath and woven together with the spiritual in the world. The Self is now
    • 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
    • given him the feeling of the Self. which the Oriental had only in a
    • dream-like way. If the Yogi had sought for himself in the world as the
    • knowledge that makes man free, transforming itself in man into the power of
    • to the Eastern man is self-sufficing reality to the Western man. What is
    • the ideology constructed by the mind to the Western man was self-creating
    • The ancient Oriental felt himself to be in a social order willed by the
    • integrate himself with this order. These leaders derived such conceptions
    • complicated forms, It drew labor into itself when the structure of rights
    • West a stand in thinking which manifests itself in social turmoil, the East
    • 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
    • go, the more does it make itself felt. For an ancient Oriental
    • when he looks into himself; he only sees something spectral,
    • point of view attribute to man himself his instincts and
    • condensed itself into a belief in ghosts), and on the other hand
    • spiritual science must set itself. It must bring man forward in
  • Title: The Mystery of Golgotha
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    • transformed into Manas, Buddhi and Atma, or into Spirit Self,
    • to sacrifice himself. In his 30th year, the Ego of Jesus left
    • himself up from the earth and stand upright, he learned to
    • received the Spirit-Self and this enabled him to become an
    • Spirit Self, but this only lived in them in a very weak form.
    • Jesus. Because he took upon himself the evolution of the
    • Buddhi; “truth” is Manas, the Spirit-Self.
    • 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
    • your mother and dedicate yourself to her alone.” John had
    • there is blood, there is Self. The Self rooted in the blood had
    • on Self might come to an end, All individual forms of egoism
    • Christ gave the whole of mankind a Self that is common to all.
    • to the whole of humanity a Self which is shared by all. His
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • consciousness soul, the Spirit-Self, and still higher stages of
    • 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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    • seeing somewhere a red color, distinguish yourself, in regard to your
    • cannot distinguish yourself from the red. This red is something that
    • first have to make it clear to yourself, while looking at this large
    • physical organism of man and has in itself parts that are solid. You
    • 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
    • worlds into earthly existence. The head forms itself truly as an image
    • There it reinforces itself somewhat during the state of sleep. (See
    • which brings about the dissolving factor. What expresses itself in the
    • the living water — in such a way that his own inner life presents itself
    • than what comes from the outside towards the inner. This shows itself
    • itself only through the fact that we can call ourselves completely grown
    • from the head completes itself really only at this time. The head is
    • And you yourself, how do
    • you experience yourself as an ego? You experience yourself because your
    • the inner sensing of one's self, the inner perception of one's self,
    • in himself, and you have the type of such kind of illness.
    • cramps, because here the right rhythm must assert itself first in the
  • 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
    • if I want to express myself that way.
    • the earthly state, what other wise by itself would form only as something
    • — if I may express myself that way which now already stays alive
    • there. But the stomach itself would have to be a dissolving organ movable
    • in itself, the same with the heart, the lung. All that could not be
    • soft substance, into the hand and then I teach myself to throw the mortar
    • that which unites itself with us is claimed by the etheric and astral
    • of the heart and of the heart itself.
    • for oneself how all these things must be in accord with one another
    • the spirit-self. The spleen is even directly the organ of the spirit-self.
    • a spirit which, instead of going into the head, twists itself into the
    • itself only to the egotistic instincts of man for life after death.
    • 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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    • of this type of illness. One then said to oneself: this person has become
    • himself. Therefore one said to oneself if a person has been taken ill
    • one said to oneself: if the person lives there, then he is too strongly
    • person has too many effects of the earth in himself — because
    • into him. One said to oneself: In these or other plant-blossoms, super-earthly
    • extracting their juice. One said to oneself: this plant is blossoming
    • a general vibration. One expressed it to oneself in the following way:
    • being takes light into himself.
    • today is — if I may express myself that way — mineral light.
    • 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
    • how it expresses itself in the temperaments; that one began to look
    • wrong; when man has eaten, he has brought something foreign into himself
    • One eats oneself sick and one digests oneself well again. This was in
    • if I may express myself that way — something quite healthy, because
    • oneself well” and “eating oneself ill.” Just think
    • that is: digesting oneself into health; this one studied.
    • that food unsalted, adds more salt for himself. Somebody else even has
    • or paprika, so one can digest oneself well, or if, when things get worse,
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  • 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
    • have noticed something like the following either in yourself or
    • all, I may look at the chauffeur himself and consider how he
    • activity of the soul devoting itself to an impartial
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • also examine all the implications for human knowledge itself,
    • governor wanted to keep this clock all for himself and would
    • namely in the form of the clock itself. We see that the
    • 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
    • and Lucifer are active. Thus in the clock itself we see a
    • It might be pointed out that Goethe himself refers to the fact
    • needs to look at oneself a little to see that people have the
    • bad versifier and that the Prologue itself is a true sample of
    • Mephistopheles himself realized even before the contract
    • the effect that if a celebrated man permitted himself to
    • Goethe's genius has freed itself from all fetters, the
    • had himself become a school teacher and passed on this nonsense
    • eliminate himself. How do we arrive at judgments that are not
    • superficial self-knowledge.
    • now would produce a very one-sided kind of self-knowledge. But
    • this in himself if he wishes to do so. It contributes to
    • your judgment. Ask yourself whether you can change what
    • is now in you, or whether you can tear it out of yourself.
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  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • self-knowledge guide their future steps.” You see, a
    • a very self-satisfied person. Have you at least drawn up a
    • proper school administration, had himself become a school
    • pledge yourself to this and depend upon it, then even if you
    • practiced strict self-observation, for example, with the one
    • 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,
    • “If I can make myself more efficient in this way, the
    • 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
    • element that is to work out of itself is possible only when we
    • 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
    • we study the way our second self lives in us — the one I
    • he feels the urge to acquire self-knowledge. So he looks at the
    • attain who says to himself, “What has happened was
    • but will strengthen and steel the companion part of himself and
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  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • expressing itself. And unless this egotism is completely rooted
    • itself. It must hold up a mirror, for the moment the eye holds
    • up a mirror to see itself, it cannot see the object. The moment
    • between yourself and your deed, as implied in the fact that you
    • and has not become an eye that can completely eliminate itself
    • itself at first of course merely in incomprehension. From
    • entirely to itself. Whenever the etheric body is enmeshed
    • the inner self accompanying us through life on the physical
    • as it were. The etheric body itself makes the resolve, which
    • permeates it with necessity; it creates the necessity itself,
    • self-chosen karmic involvement in the events on the physical
  • 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”
    • know that you are only dreaming inside yourself that nature has
    • when modern science remains true to itself and, as it were,
    • what presents itself. The modern physicist or physiologist
    • mythological creation. Ziehen expresses himself a little more
    • sphere, but psychology itself is confined to the empirical
    • 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
    • not read you the whole book but had to limit myself to a
    • in Central Europe in particular this I is uniting itself
    • language itself, in that through the inner necessity of
  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • noticed. Should it be noticed, that in itself would awaken an
    • sound to many today) by allowing oneself to enter into the
    • abstract to the concrete. Then because you yourself go from
    • in itself? For most people it remains quite a. shadowy
    • everything as I myself do when I use my left hand”; no
    • abstractions—in that pamphlet itself I strove as far as
    • Self” (Geistselbst), “spirit”
    • spirit self . . . and here “spirit” comes in
    • — spirit-self, life spirit, spirit man. It can only
    • indeed, what is beginning to free itself from the physical
    • itself has become younger and younger — how we are now
    • itself, but to lead over to the concrete, to discover the
    • feel oneself into the speech, to feel oneself in the world in
    • picture to yourself that you want to grasp it, take it in,
    • everything as far into oneself as possible. This is how the
    • eurhythmic expression of the strong feeling of self when
    • we would not be able to have any clear idea of our own self,
    • the spiritual life based on itself will be able to call up
    • only rightly experience himself who can imagine himself in
    • within this trinity must impress itself more and more on
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • express oneself through pictures. The life of Imagination in
    • epigone is often drawn from the language itself.
    • life in the language itself in which we are involved. In
    • to accustom oneself to the horrid unreality that a word in
    • down, the indication of something placing itself on the
    • that language is a mere medium for making oneself understood.
    • 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
    • necessary, in order to make oneself understood by the dead,
    • 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 feeling and ask yourself: where does it come from historically? If you
    • teachings of the church itself. Certainly the connections of these things
    • 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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    • the soul, so that this soul is a match for much that always makes itself
    • way, nature herself is to be looked upon as direct revelation of the
    • soul of man is itself a drop in the ocean of this divine. Such and similar
    • 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
    • in thaw oneself (and this too is only a matter of belief) there is no
    • when the soul sees itself bereft of its former enjoyments and palpable
    • therefore, that man deprives himself ordinary contemplation which the
    • the soul of itself does nothing further. Thereby God becomes the principal
    • agent in the soul. He Himself instructs the soul and gives it suitable
    • drop in the ocean of the divine, therefore having itself a divine nature,
    • 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
    • senses. To pass through it, the soul has to get free from itself and
    • night of the senses. To go through it the soul must become free of itself
    • the soul felt itself summoned to vision, that is, to mystical vision,
    • it should give itself up passively to the will of God.
    • intelligently without saying to yourself something which it is true,
    • first find myself completely in harmony. There is absolutely nothing
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • itself into seven great successive epochs, of which the fourth was the
    • man himself. Both—mineral kingdom and plant kingdom as well as
    • oneself in the direction given in Knowledge of the Higher Worlds,
    • 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
    • were you able to fly yourself, if you had no need of earth under your
    • to you a very ghostly place. You do not tell yourself what is going
    • look at the external world to become conscious of himself. In the mineral
    • birth and death. For you would then say to yourself the followings I
    • science in its own domain has a perfect right not to trouble itself
    • though he were saying to himself: Now that I come to see (this happens
    • my death, including the images of my self, I should be just as stupid
    • the raging which indeed presents itself today as the next stage for
    • continually to give yourself a shake to prevent the thoughts sending
    • immediate future, for through it man will gradually raise himself to
    • or less lacking in clarity and consciousness, to push oneself upward
    • being; only you have to go on in your thought to the perception of yourself,
    • himself concerning man's life. For where this enlightenment about man's
    • generally prefers to conceive only of himself, to make a conception
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  • 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
    • and also of excluding the accompanying moral self-discipline that up
    • 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
    • his ilk, Schmoller or Reacher or anyone else you like, and ask yourself
    • himself is of a divine spiritual nature, and shall learn not to recognise
    • science, but also of taking life itself materialistically confounding
    • with—not with the fact itself but with the qualities of feeling
    • 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,
    • expressed in a more or less masked way, the reality clothing itself
    • the matter, shows itself as the polar ic opposite of the pagan religion.
    • contemplation of what presents itself to the human gaze, to everything
    • in the human soul itself? Whither is the ancient Hebrew conception driven
    • 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
    • Jesus. Then the impulse spread itself out over the southern lands; everywhere
    • being of the spirit itself. Whoever really knows in Plato on whet heights
    • God, any divine Being, with whom he cannot inwardly unite himself in
    • This outlook itself springs
    • of soul that makes itself felt within us, with all the ennobling of
  • 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
    • this force, for making oneself acquainted with the spiritual world by
    • himself.
    • the Mystery of Golgotha. But he must give himself a shake for nevertheless
    • oneself a shake, and simply think oneself out above the sound human
    • happen—to give oneself this shake so as in spite of all to learn
    • 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
    • may be said to have held sway, all that prepared a way for itself and
    • found of what assured the matter a fully scientific basis, I myself
    • Europe itself that will be called upon to understand this threefold
    • 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
    • unsound, how much in it is like the figure of Mephistopheles itself.
    • itself. (see R LV.)
    • as it also corresponded to Platonism. The boy erected for himself a
    • of an intellectuality open to influence, but out of what is human itself.
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  • Title: Regarding Higher Worlds
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    • our next lecture: “What is self knowledge?” Today
    • substance of their world just as we, humans, self conscious
    • Just think about yourself, how you may observe your soul in the
    • soul will express itself in the direct contrary situation, how
    • itself out into that which is perceived, creeping in, so that
    • definite self-contained shape. During our life between birth
    • the astral body withdraws, it begins to adapt itself to the
    • the Plant-Ego directs itself towards a single place on earth,
    • clairvoyant is situated where physical man finds himself, how
    • impressions in him- or herself, namely a differentiated world
    • world you find yourself. While you are in the astral world, you
    • is renunciation. To prepare yourself for the right existence in
    • inseparable from something else, namely the loss of self, the
    • power of self consciousness, the inner Ego-force. We will
    • This feeling is called, in occult science, the feeling of self
    • devachanic plane, blessedness and self-sacrifice. It is
    • doesn't have the feeling: — ‘you must dedicate yourself to what
    • to offer myself, I will not dissolve into what I've acquired,’
    • really entering this bliss, having learnt to add the self
    • him. In the degree to which he offers himself through his soul,
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  • Title: Goethe's Relationship to his 'Faust'
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    • “Faust,” within the work itself, prompting a
    • mentioned about himself, regarding his life, his striving, his
    • itself. One goes along with the idea of being convinced,
    • at the way Goethe considered himself, that one can't really get
    • Goethe himself, in his personal consciousness, within his
    • “Faust.” I can't allow myself, due to a time
    • and such-like. I wish to restrict myself to the discussion
    • itself.
    • as possible. Precisely out of Faust himself the insight is
    • himself through Faust. The part of Goethe's soul revealing
    • itself for the first time in “Faust,” encounters an
    • to always, when one has acquired knowledge, say to oneself:
    • had a shyness, a respect for knowledge. He said to himself:
    • revealed to him, and allowed himself to turn to the sign which
    • depths of the soul itself.
    • expresses itself clearly within Faust's soul, cannot grasp what
    • themselves, at the presentation. Giving oneself over to this
    • self-knowledge which Goethe wants to represent: You are no more
    • not philistine, self knowledge appears to Faust. What was it
    • and “self knowledge.” Faust turns away from world
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  • Title: What is Self-knowledge?
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    • What is Self Knowledge?
    • What is Self-knowledge?
    • self-knowledge of mankind, a self-knowledge which leads to the
    • genuine self-knowledge is an accompanying phenomenon which
    • inner soul forces. The “Know Thyself” ancient human
    • the occult scientific sense self-knowledge in relation to the
    • the most ordinary, everyday self-knowledge and rise up to this
    • self-knowledge which can be called World Knowledge in the
    • Self-knowledge is considered so much more important within the
    • dangerous. Incorrectly understood self-knowledge tends to
    • particular distrust in the expression “self-knowledge,” as it
    • some kind of false melancholy, self-anaesthesia, caught up in
    • the Self, with all these members linked to human nature, we
    • easily come to the conclusion that self-knowledge is something
    • anticipate the simplest, humblest type of self-knowledge, we
    • cycle, that the human “I” can only become self
    • I-bearer only develops consciousness and self-consciousness
    • bodies. There we have today's normal human self consciousness
    • self-consciousness at the lowest level? Better even is to
    • arrive at knowledge of this being, or even of the self? We can
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  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • it will itself possess the inner force with which to create its own
    • and the building itself, which might be either of the Renaissance period,
    • had to proceed from the impulses of this world-conception itself. If
    • to thyself any graven image of the Lord, thy God”. The pictorial
    • of artistic representation, but never identifies itself with them. Indeed,
    • humanity. This disadvantage itself is the sign of decadence of recent
    • possess the means of giving man an explanation as to himself. People
    • from itself thoughts, but of creating forms and permeating the whole
    • feeling that something will reveal itself here, something new in the
    • enclosed but which intends to make itself known.
    • 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
    • been made, just as it is in nature itself, to cause one motive to proceed
    • and from cosmic activity itself.
    • I said to myself: anyone going up these stairs must have some sort of
  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • in itself which has to be introduced into the present evolution of humanity;
    • included in the Building itself is in organic union with its spiritual
    • pillar develops itself out of the first — that is to say when
    • from above, and when you picture to yourself how
    • by itself. In the next picture (5) we show the second and third pillars
    • how the architrave motif progresses, each form building itself up out,
    • a capital nor an architrave motif can be understood by itself. They
    • element. Now we shall see the third pillar by itself. (5A)
    • pillar by itself. As I have said before this pillar and this motif must
    • 5th capital by itself. Perhaps the form of this capital suggests to
    • it as though it stood by itself - you roust look at it as though it
    • you will feel yourself forced from a certain point onward. Through this
    • of evolution you feel yourself forced onward to mould not something
    • the simplicity of the first form you will say to yourself “here
    • comes the simple, in so far as this simple form builds itself up on
    • of forms demands, we grow into the creative principle of nature herself.
    • really the satisfaction of a selfish desire for sleep. Well, here the
    • people a certain mystical fog has spread itself around this Building
    • is something which wants to reveal itself to the world,” in the
    • out of the universe. Just as the world itself in its living interweaving
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  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • thinking, especially in the art of painting must make itself felt. This
    • in colour. Anyone able to sink himself into the world of colour is able
    • a world of beings spring up, that the colour itself through its own
    • one had to defend oneself against something, and so on with the other
    • the spirit, out of itself creating form. The psychic finds its manifestation,
    • itself in its own configuration if one has the right-vision for what
    • itself in the original conception of it. And out of the contemplation
    • detached itself from Reality. That which lay at the bottom of the real
    • freedom. self-consciousness. Humanity can only do this by breaking adrift
    • from nature. But to break adrift from nature means to identify oneself
    • 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
    • the feeling: Thou makest thyself indeed free, but in so doing thou comest
    • itself, appears from below and approaching man above is the real Being
    • with a blue border, to see a head in profile. This follows of itself
    • and from the colour itself that will be drawn out which already lies
    • with the life of colour itself.
    • itself, by that which you see here on the right as Luciferic, and here
    • accompanying him. Ahriman himself would be a much too freezing, too
    • It is the need,of inner stability, and at the same time self-possession
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  • 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
    • And you yourself, a young men then,
    • And racked myself with fasting and with praying.
    • Myself to thousands have the poison given;
    • 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
    • self-knowledge, that is, the life of the spirit in his own
    • 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
    • Within the heart itself that knows.”
    • self-knowledge; seeking the spirit within itself.
    • self-knowledge he can find the inner life of the spirit.
    • Thee, me, Himself?
    • himself.
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • — her mother killed herself with a sleeping-draught,
    • completely in the lurch, and knowing nothing himself of what
    • Walpurgis-night itself. We may therefore slows that Goethe
    • speaking thus to a large congregation, for he himself
    • before the other, but making himself glide forward. —
    • Moon, that unites itself with the former Moon-element, when
    • stand in their right form. Then I have taken upon myself to
    • (he himself called it the confused manuscript). But the
    • Mephistopheles to show himself as the Devil, not as a
    • surprised that here, through nature herself, through nothing
    • 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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    • itself. Both mystical striving and the deeper striving after
    • produce. He often expressed himself strangely and in paradox
    • all history. Goethe himself was striving to find again the
    • itself with all that was a lie that created the past epoch
    • 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
    • this reason he makes his Mephistopheles expressed itself
    • 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
    • Mocking itself, not knowing what befalls it.”
    • Mephistopheles feels himself thoroughly akin.)
    • body. It lies there and watches itself digesting and this
    • seeing her cosmos thus, seeing herself as cosmos. Here we
    • that is unreal in itself but of what is connected in the
  • 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
    • arrange itself, for he wants neither of the alternatives. He
    • himself to it. This is how things are connected.
    • This divides itself up for us so
    • running water that spreads itself out and sets itself in
    • electricity spreading itself out down in the earth, then you
    • 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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    • life itself. In actual life itself, impulses have to arise
    • 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
    • where Helena herself appears. For these three scenes
    • 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
    • she herself no longer knows who she is. And out of all these
    • Mephistopheles himself are empty Nothing, vet in which Faust
    • eve cannot see itself but only other things, so too
    • 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,
    • “One's self with fools to hamper,
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • rouse and bring forth within itself in order partly to
    • itself, entering in as it did in the first third of the
    • Electricity itself, Evil comes over the Earth.
    • revealed the truth. Jocaste, suddenly knowing herself tobe
    • the wife of her son, killed herself by suffocation. Oedipus
    • 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
    • to point this out, to show how Helena herself stands in
    • Paris himself we have an individuality rebelling against the
    • Paris inasmuch as ho finds himself prepared to put himself in
    • itself, will be seized upon by Evil. Moreover, it will all be
    • this politician found occasion to express himself about the
    • “I stand for a policy of Power; I will attach myself to
    • enough for anyone to give himself up to the fairy-tales that
    • attach oneself to the real impulses of evolution which I have
    • described. No age was ever so little enlightened about itself
    • enlightenment about itself. Think only how proud it was of
    • and justice and so forth. Try to transplant yourself into the
  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • capacity for self-knowledge, From our studies during the past
    • own bodily organisation, becomes capable of achieving self
    • himself quite specially connected. If we separate man out in
    • then be the being who only becomes ripe for self-knowledge in
    • organisation, that organisation that is itself derived from
    • preparation for self-knowledge and for the knowledge of the
    • world derived from self-knowledge right up to the end of his
    • to give him the opportunity to pursue this self-knowledge in
    • to self-knowledge at the time that the spirits of the
    • have attained self-knowledge and the world-knowledge bound up
    • he cannot He would have had this self-knowledge as insight,
    • then to awaken to self-knowledge, But such a twilight
    • self-knowledge appears comparatively early in man, though not
    • the self-knowledge that arises after the middle of life is
    • not the self-knowledge that man's creators intended, And when
    • makes it possible for man to have a certain self--knowledge
    • luminous self-knowledge just described.
    • the second half of his life that luminous self-knowledge to
    • himself records of the benefits he reaped from the Italian
    • tour, for himself, for his knowledge, for his art, we begin
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  • 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
    • Sleep-life projects itself into waking life. We could be far
    • abandons himself to the flow and the caprice of his ideas.
    • Consider hew, when you give yourself up in this way to the
    • 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,
    • of a knowledge, a science, that devotes itself to what is
    • itself, it is Diana. The forces working cosmically through
    • 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
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  • 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
    • physics of tomorrow will find itself obliged to accept. In
    • 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
    • is nature herself while creating; that is, she does not hold
    • free from hypotheses and theories, one confines oneself to
    • theories and hypotheses what nature herself offers, we may
    • demanded for itself by the etheric body. This is exactly what
    • 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
    • interpreting herself. Not to weave fantastic ideas about
    • that we can do nothing with either by itself. If you wish to
    • himself about some matter; what does he do? He ferrets among
    • himself could but slightly develop. For consider, if we
    • subconscious fear dresses itself up, and in all kinds of
    • consciousness. It clothes itself, for instance, in logical
    • reasons. Fear transforms itself into logical reasons, with
    • this division between the peoples, in Christianity itself
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  • 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
    • self-knowledge and self-understanding in human evolution? It
    • 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
    • is, really, to deceive yourself about him. For the human
    • 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
    • this, one should betake oneself outside the body to a demonic
    • however, that although he will not concern himself in giving
    • the very same force makes itself felt when you wake in the
    • himself tried every means of approaching the secret of life
    • abstract way. He shows us this himself. It is perhaps because
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  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • following up the problem of man's self-knowledge, man's
    • comprehension of himself. For Goethe, knowledge was never
    • comprehension of the self, comprehension of the forces at
    • by the understanding, cannot lead to this self-knowledge. For
    • world, can recognise in himself. Whoever makes use only of
    • been, in existence. Hence Goethe tried to associate himself
    • forms, then my soul frees itself from the body, and I see
    • 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
    • may express myself in dull, theoretical fashion, we shall
    • applied, the same laws that he himself was tracking down. And
    • conscious of herself in man. What can be done here by the
    • Proteus himself energetically denies that anything is to be
    • generative force of nature in so far as it shows itself
    • 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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    • be able to reach the goal thinking itself has indicated.
    • Self-satisfied philistines, it is true, are of the opinion
    • and self-satisfaction that the superficiality of life. lies.
    • the two boundaries of self-knowledge and self-comprehension,
    • 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
    • this twofold being cannot reach itself, the other loses
    • itself.
    • 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.
    • to form the head out of itself, the result would be a real
    • were it left to the human body alone, out of itself, to
    • 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
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  • Title: Anthroposophy as a Demand of the Times
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    • successes to the fact that it has limited itself to the
    • one calls a halt before human self-knowledge. Then one
    • the human being himself.
    • thereby one also undermines one's real inward self-confidence.
    • Whereby does man feel himself to be part of the natural world
    • bears this world of nature within himself in his outer physical
    • all. But then we must lack the self-confidence towards that
    • contracting, constituting itself out of natural substances and
    • — then man has no stand to say to himself out of that
    • deludes oneself about the deepest questions of civilization.
    • of science itself.
    • striving for self-knowledge and asks oneself: What is there,
    • yourself, what is there actually inside you? — Then one
    • itself onto our life of concepts, of feeling. We experience as
    • thoughts, ideas and sensations as an I, as a self. But that is
    • approached self-knowledge, knowledge of the human soul, in a
    • self-observation during the ordinary consciousness, but one
    • when one merely looks into oneself and, as one often says,
    • wants to observe oneself. You have observed the dreams and have
    • years ago. But what there asserts itself rises up next to other
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  • Title: The Ten Commandments
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    • in the sun and who connected himself with mankind and against
    • highest Being. - In the “I am” itself every person
    • self-evident that the entire folk would follow meekly. Just as
    • experience within yourself. I have led you out of the land of
    • Egypt where you couldn't follow me within yourself. Henceforth
    • as the freedom of mercy in Christianity, shows itself in this
    • generations. The god who announced himself primarily as an
    • “I” to the Jews, had to announce Himself by saying
    • of Moses, which was revealing itself in a new way. In the
    • Love they neighbour as thyself (Gal.5,14). — See in other
    • people the same “I” as in yourself. - In an
    • men the “I” which you have in yourself!
    • not allowing yourself to desire what he has. Now the two last
    • that God Himself is a living Being within this “I.”
    • understand them, we see how the Divine reveals itself in an
  • 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
    • Christ-Soul felt itself uniting with the body of the earth.
    • the earth by saying: the earth prepared itself for this, to
    • was preparing for the uniting of itself and the Christ-Spirit,
    • of nature, and the earth itself become an expression of the
  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • — one that concerns itself with the most profound
    • Furthermore, I myself am in a very peculiar position with
    • be experienced in the process of adapting oneself to the
    • having again and again to defend himself against the manifold
    • animals as their garment, now resolved itself, so far as the
    • 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
    • that you yourself were originally a piece of matter no bigger
    • himself, and try to reconstruct the body, and then judge
    • everyone finds himself who chooses to assert his belief in the
    • sees how form builds itself up, as it were, from the simplest living
    • science, he presents himself to us as a working compound of
    • this self-limitation of science that theosophical cosmogony
    • is enabled to assert itself. Sense-consciousness is in abeyance
    • seeker. Thus, man must transform himself into an instrument for
    • seeing for himself, or of consciously recognising things
    • experiences during sleep, since the inner self has as yet no
    • whatever to-day, for the telephone itself in any case is an
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  • 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
    • Thoughts exist, and I receive them unto myself.’
    • time. It was trying to spread itself ever more and more,
    • development of the Consciousness Soul itself.
    • breath — that is the earthly life itself. The
    • itself in the ‘I think.’ The idea of immortality would have
    • might well be gathered up again by the Moon itself at the end
    • to point out that man should make himself independent of such
    • self-evident. To Descartes, as you know, is due the saying ‘I
    • reality. The realities are there indeed. Thinking itself is not
    • and not the truth itself.
  • 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
    • selflessness, to the quality that is the very reverse of
    • things. Man must find himself again and be true to the laws of his
    • self-observation, self-knowledge and consciousness of his own Ego.
    • Ego-conscious-ness, a faculty for self-contemplation, unfolds.
    • backwards, upon himself; he contemplates his own being. This is full
    • two poles. There is the head-life and the life that expresses itself
    • limb-structures. The Sun itself stands in the middle and is mainly
    • principle of life itself in us — that is through the forces of
    • 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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    • self.
    • towards self-extinction, and some in which strong, intense organic
    • process of death, inserts itself.
    • never desires to rise above it, or to acquaint himself with moral
    • language with the tranquil, pure love of one who unites himself
    • true and inward love for race and language expresses itself naturally,
    • freedom shows itself in the following way. Instead of forming free
    • 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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    • spirit-and-soul before birth expresses itself in this bodily life.
    • connected with selflessness in man, whereas human egotism comes
    • concerning all that is revealing itself from the spiritual world in
    • world of Europe, expressing itself in many different forms. When we
    • it was the Divine-Spiritual itself which had descended and was
    • are willing to accept the selfless answer, when they not only ask
    • will go to its decline if it does not allow itself to be influenced by
    • he does not allow himself to be influenced by the Spirit.
    • those human beings who do not prepare themselves selflessly for an
  • 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
    • itself.
    • 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
    • the duty of existing for something beyond one's self, of standing
    • by the way in which it infuses a kind of self-conscious element
    • 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
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  • 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
    • Christ draws near.” They would feel: Time itself is becoming too
    • supposed to permeate their souls during this season. I myself have
    • I myself had the good fortune of having an old friend who was such a
    • self-evident. And likewise a certain understanding was present of this
  • 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
    • further descriptions. The one is taken from the book itself, the
    • things. He begs Krishna to show himself to him in such manner as he
    • were forced upon it because this soul feels itself related to a
    • 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
    • itself. He felt as a soul would feel if its body, which is its
    • this, “I recognize nothing else than myself, and I admit the
    • 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
    • before a Being who demands to be recognized only as his own Self. Let him
    • “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
    • shaken and then the tribe itself will wither away and be destroyed,
    • will everything be imperiled — man himself, the law, the whole
    • says Arjuna to himself, “if blood fights against blood?”
    • standpoint, then you can go and give yourself up to your duty. You
    • the deepest bitterness that you have to separate yourself from space
    • say to yourself, “Perhaps all this is only I myself; perhaps
    • you open yourself to the regions of the spiritual and know that your
    • Now for the first time you feel yourself inspired. Before, you were
    • stage shows itself at once as a necessary consequence of the deeply
    • 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
    • itself in an expanded ego. It grows into a wider consciousness. The
    • 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
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • carries in itself. It must be admitted that such an attitude can
    • himself, “I have not been dreaming about this problem, nor was
    • himself, “When I was not there with my intelligence, my
    • realize that our everyday consciousness itself seems like a dream
    • ego, the self, that we have acquired in this world. If a person wants
    • this self behind. That, however, is a difficult thing to do
    • because man would never have developed this self if he did not feel
    • there is only one way. He must have developed this self more strongly
    • you will find it amounts to this, that the self must be made stronger
    • self by our exercises, and have an excess of self-reliance in us that
    • else — our expanded and strengthened self-consciousness. It is
    • realm of dream-life with an expanded, strengthened self. The result
    • through his destiny he has a more powerful self in that realm than he
    • Krishna at once receives him. Krishna lifts him out of the self he
    • from what he would have been if with his expanded self he had not met
    • Krishna. In that case he would certainly have said to himself, “Blood
    • himself, “Away with all I hold sacred; with all the traditions
    • that have been handed down to me. I will hurl myself into the
    • whereby he makes himself visible to Arjuna. To make this thought
    • we had not received something from the sense-world itself that formed
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • intensified self-consciousness. There must be a stronger and fuller
    • In our age this excess of self-consciousness is drawn forth from our
    • intensifying one's inner self.
    • human soul to intensify its self-consciousness by such occult
    • something else was still present in the self; I mean, primeval
    • power is actually a stronger kind of self-consciousness. It is as
    • power to surcharge the soul with selfhood. Today man can again
    • develop in himself such surplus forces if he will go through the
    • self-sufficient. Yet this comparison ought to give us food for
    • see the effects of light but light itself speeds invisibly through
    • of light from the glittering particles of dust, the light itself
    • begin to see the light itself. There he is surrounded by flowing
    • we shall perceive the flowing of life itself. Thus we may
    • enough. The occultist himself knows how easily such objections are
    • strengthened self-consciousness we mentioned yesterday. We have need
    • self. Then we may really be in a position to say that here in the
    • truths when we have discovered them in ourselves, in our own self.
    • 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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    • only boundaries set by the human soul itself. Just as in earlier
    • A Road to Self-Knowledge.
    • self-consciousness, the pride of mankind in this era of our
    • this is contrary to the child's nature, since he himself has observed
    • himself allows Darwinism to speak through every page of his writing.
    • We must realize that the self-consciousness that today is the
    • self-conscious life of men. In this connection we can speak of a
    • call the latter the age of self-consciousness.
    • self-consciousness was being built into man from the super-sensible
    • worlds. What now works as a soul force in self-consciousness was then
    • this time most people had no self-consciousness at all. Even in the
    • self-consciousness. Meanwhile people had to live quite differently
    • self-consciousness entered the human soul everything that could
    • the region where self-consciousness was first to make its appearance,
    • order his life within that caste that he might raise himself in later
    • self-conscious soul, which is not bound to the physical body and
    • He could then see how the self-consciousness of man was being
    • the divine being who was preparing the way for self-consciousness.
    • gradually the epoch of self-consciousness. What kind of impression
    • self-consciousness.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • burning words to quicken the consciousness of self in man. In the
    • that kindled the self of man more mightily than the living force of
    • Spirit who prepared the age of self-consciousness. This knowledge is
    • trying to throw light on the new age of self-consciousness, and
    • the higher worlds the matter is by no means so self-evident. I have
    • itself that Being. What it represents, however, is not the Being
    • himself but a kind of sketch, a super-sensible diagram. Such sketches,
    • creator of man’s inmost being, of his consciousness of self.
    • Him Who inspired the age of self-consciousness. Our enthusiasm is
    • how the soul can retire into itself, realizing inaction in the
    • yea, like to the Sun itself. And what streams forth from Thy mouth is
    • unto me. I see within Thine awful form, like unto fire itself. I see
    • 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
    • let us assume every soul would have developed in itself a higher
    • sometime in the future. So that from the age of self-consciousness
    • self-life to the utmost. In this way the ancient time would have
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • upon the world it shows itself, roughly expressed, as an ascending
    • within himself, however, he can only gain knowledge of that insofar
    • man has within himself over and above the kingdoms of nature that
    • outwardly, can see itself, just so little can man gain knowledge of
    • what in himself is there in order that he may acquire knowledge. This
    • the eye to see itself because it is there to see out, and it is
    • human power of acquiring knowledge itself cannot be known by man's
    • know in himself those forces that are the actual means of knowledge.
    • things being equal, it can believe in itself. With the faculty of
    • we can gather that in self-knowledge man's creative forces, the real
    • sometimes said that nothing itself cannot exist. Yet, what exists in
    • things, what today compels man continually to wear and tear himself
    • only show itself to them when in their sleep they attained
    • could instill into man the impulse to consciousness of self? It was
    • Lemurian age. This is the same that revealed itself as Krishna.
    • wonderful mystery is enacted, that the innermost essence and self of
    • tried to convey it today. The truth itself was there first, as I
    • own accord, adding itself to the main body of this piece of knowledge
  • 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
    • his impulses and reactions, or by the thing itself, from fully
    • 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
    • consciousness of self. At bottom this is Krishna's concern — to
    • brothers confront brothers, with all that thou feelest thyself bound
    • Then wilt thou contrast thyself with it; know that in thine own
    • highest self thou dost not belong to it, and wilt experience thy
    • separate being within thyself, the spirit in thee.”
    • shall see the daybreak of the age of self-consciousness. Thou shalt
    • 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
    • that he wears them like a garment, while in his real self he grows
    • that Krishna as the creator of self-consciousness must give. Thus he
    • but free thyself from the highest and deepest of the three conditions
    • and in thine own self become as one who lays hold of himself. Learn
    • and know that thou canst live without feeling thyself bound up with
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  • Title: Mysteries of the East: Lecture 1
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    • and take his stand beside the person, forcing himself to follow the
    • ranking as an end in itself, the experiences into which one enters are
    • meditations required. A good meditation is to give oneself up again
    • difference to the thing itself. If, for instance, someone were at this
    • requiring him to say to himself again and again: Is anything at all
    • incredible shock. One must prepare oneself, then, by an ever-repeated
    • 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
    • through training in self-reliance, in self-confidence and presence of
    • certain inner strength through having trained his self-reliance,
    • comes to the significant experience, one that forces itself upon him:
    • 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
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  • Title: Mysteries of the East: Lecture 2
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    • spider spins its web out of itself — he pours out into space the
    • aggregates itself in such a way that this crystal form appears. We
    • spoke yesterday, one must accustom oneself to judge events in like
    • That shows itself at once, for example, when a man is confronted with
    • himself (and a correct schooling will see to this) not to be misled in
    • feel differently towards the plant world which spreads itself like a
    • thinker who applied himself in a thoroughly scientific way to studying
    • emancipated himself from the cosmic course of events. With his
    • regulate itself entirely in accordance with the course of the stars.
    • observing itself in relation to them, and then saying: Yes, this
    • 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
    • innermost nature, what you yourself really are, is veiled from your
    • spiritual sight; and that in which you sheathe yourself when you are
    • work performed by these beings presented itself under a different
    • thus accomplished. in the world. If a modern man were to raise himself
    • feel yourself united with the Being who works with others on the part
    • 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
    • existence” already alluded to, it feels itself united with a
    • itself as if it were within these qualities and not outside this
    • aspirant receives of this Being is such that one says to oneself: In
    • himself to be united. He feels with the deepest part of himself that
    • self-knowledge arises, to know what a man is — and yet the Being
    • 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
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  • Title: Mysteries of the East: Lecture 4
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    • Isis. The soul which in later Egyptian times had raised itself into
    • only by saying to himself: “Formerly, when I entered the
    • to himself: Souls are thirsting to vitalise something in the physical
    • their breast, and as if one wanted to tear itself away from the other.
    • allied himself from his Duchy of Terra de Labur, across the Straits of
    • as it had to become in the fifth. It withdrew itself more from the
    • a direct evolution of the soul itself, so that it develops strong
    • in which a deep disharmony can show itself between the external and
    • such a person has taken into himself only these typical dregs of
    • formed itself. It has acquired its form through human beings having
    • materialistic science, is filling itself with thought-pictures which
    • 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
    • and tries to exercise honest self-knowledge, the more will he find how
    • Intellectual or Mind-Soul. For self-knowledge is a harder thing than
    • difficult. Someone tries to acquire self-knowledge, but even if he is
    • 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
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  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
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    • logic. Before this age, truth presented itself in the form of
    • entities, mineral, plant and animal. It is the self, the soul,
    • effect, is only part and parcel of another body, but the self, the
    • ‘I’ of man exists in and by itself alone — “I am
    • universe. By virtue of this inexpressible, incommunicable self, man
    • with the Infinite Self, with God. That is why, at certain definite
  • 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 III: God, Man, Nature
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    • semi-animal. The Earth herself was, as it were, a great animal-being.
  • 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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    • (4) The self — Manas in Sanscrit, Joph in Hebrew — is
    • ‘inexpressible,’ the human self and the divine self.
    • the aid of the self into spiritualised bodies. The physical body is
    • physical body. Of itself, the astral body has no direct influence upon
    • that the self and Manas are the central points of man's development.
    • transformation of the lower bodies by the higher Self.
    • We have a paramount example of the working of the lower self in an
    • transmuted and permeated by the self but not the lower part as yet.
    • conditions in which man finds himself during sleep and waking life.
    • moment the etheric body frees itself, the dying have before them a
    • 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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    • for it by the loss of clairvoyance. Imagine to yourself a green
    • not been purified by the self and it is then given over to its
    • 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
    • Truth itself; Christ, the Life that epitomises them. That is why
    • 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
    • the heart of Nature herself.
    • form must be conquered by man before he can find the higher Self. The
    • body in itself is of no more importance than any other body, whether
    • it be the body of an animal, a table or a piece of marble. The self
    • is why the disciple must sink himself in every other being and
    • identify himself with the Spirit of the Earth.
    • To identify oneself with all beings does not mean that the body is to
    • himself again within the planetary life.
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • itself. We should try in vain to describe a man's character, but let
    • explanation respecting light itself. Colours and light, it is true,
    • which manifests itself by their means in an especial manner to the
    • “The completeness of Nature displays itself to another sense in a
    • herself and to us in a thousand modes. To the attentive observer who
    • 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
    • learns true self knowledge in contemplating the images of his passions
    • This astral self-knowledge occurs in an abnormal way in those who are
    • making man objective to himself, to producing, as it were, an
    • objective self. We must begin by seeing ourselves objectively. This
    • outer personification of the self makes it possible for the astral
    • the essence of the experience itself is retained. The passage through
    • During life itself a kind of spiritual death may occur, caused by a
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • sight these are changed into forms and colours. The astral body itself
    • been founded by seers. The astral world expresses itself through them
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • body, having greater quiet and less to do, partially detaches itself
    • during sleep. Where is the Self, the Ego of man? In the world of
    • influence of the higher Self. At death, this substance is given
    • substances. He will give form to living beings and take upon himself
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (continued)
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    • body itself seems like a hollow, empty mould. It is a vision where
  • 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
    • becoming aware of the self living within the soul.
    • the objective to the subjective by the development of Spirit-Self
    • passed into its self-created dwelling place and began to
    • Self (Manas) — this warmth seems to pervade the whole universe,
    • ‘brooding’ over it. This is to ascend from Spirit-Self to
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • being upon Earth who possesses self consciousness? Or again: What is
    • 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.
    • Sleep itself — not the dream — here becomes a conscious state. We do not only behold images but we enter into the living essence of beings and hear their inner tones. In the physical world we give names to things but the names are merely outer appellations. Only man can express his own being from within by saying ‘I’ — the ineffable name of conscious individuality. By this word we distinguish our own personality from the rest of the universe. But when we become conscious of the world of sound, each being, each thing communicates its own true name; in clairaudience we hear the sound which expresses its innermost being and rings forth as a tone in the universe that is distinct from all others.
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • will live as astral forms. Physical substance destroys itself by its
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • when the division of the sexes occurred. This moment is in itself the
    • develop within himself what later took on physical embodiment and gave
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • self-consciousness, choice and freedom. Only a being capable of
    • 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: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • millennia to a divine humanity, to a time when the Earth herself will
    • said that Ptolemy's chart is erroneous. Now this in itself is not
  • Title: First Lecture: The Gospel of St. John
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    • everyone who immerses himself in the writings of the New
    • And not in thee thyself; then art thou lost
    • to raise himself to the two higher worlds we have mentioned,
    • into itself — I have often described it here. To reach
    • a meditative experience one must make oneself blind and deaf
    • must empty oneself also of all past experiences. Memory must
    • be wiped out. The soul must be concerned only with itself and
    • experience oneself what he experienced. This is the way to do
    • respect from what lived in his own deepest inner self. In
    • itself in the features, in the gestures of the hands and in
    • however, John only understood once his higher self had
    • your higher self. It is the “I” within you. But
    • the physical body, which it has built for itself to dwell in
    • self, confronting him. People around him have their astral
    • himself, and went out of the temple, going through the midst
    • person enters the astral world, he finds himself in a region
    • awakening on the devachanic plane. To find oneself on the
    • the Lord loved is he whom the Lord himself has initiated. The
    • can find within oneself, by rising to the higher plane, what
    • self-supporting, independent higher life. This springs forth
  • Title: Second Lecture: The Gospel of St. John
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    • be.” One must completely fill oneself with this feeling
    • and bow oneself in all humility. Out of deeply felt
    • what is lower than oneself. This is the washing of
    • what formerly hurt one — to take upon oneself the
    • courage and strength except oneself — when one is
    • spiritual world as the crowning with thorns. One sees oneself
    • 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
    • standing below him and the transformed lower self is the
    • self can say to the lower self, “Behold thy
    • When thou dost rise above thyself
    • in the depth of the soul. He who saw for himself how
  • Title: Third Lecture: The Gospel of St. John
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    • initiates who felt their higher self to the extent that they
    • reach a certain comprehension. Everyone has a higher self,
    • and if one is able to abnegate one's lower self and make it a
    • servant of the higher self then one can say in a certain
    • 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
    • say “I” to oneself. When the higher, the
    • to have awakened the higher self, to be born so that the
    • physical eyes, but to see this realm directly itself. He
    • his higher self. The physical world is the school. He who has
    • maturity in order to enter the spiritual world itself, so
    • God of Jacob, it was the higher self that was meant. One can
    • i.e. the self in man that passes through all his
    • and Jesus himself with them. What does this mean? In occult
    • Life. Jesus himself says — this is a fundamental
    • the higher self. This leads us deep into the secret
    • doctrines. Transport yourself back into the time when man
    • by the higher self. Air is, according to the hermetic
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  • 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,
    • colour is not always the same, and if you train yourself to be sensitive
    • from all other names. I can say “I” only of myself. In the
    • can say it only of himself. Initiates have always been aware of this.
    • must give itself its own name; no other soul can utter it. Hence the
    • of itself, the God begins to speak within that individual soul.
    • himself, he knew that he had experienced his immortal being.
    • This again presents itself
    • between good and evil also shows itself in a refinement of the aura.
    • he can raise himself to a higher moral level he can also learn to work
    • the physical body itself, a man must learn to control the breath and
    • 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
    • worlds. But there is a difference here. Helen Keller has to say to herself:
    • 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
    • and every feeling is a reality, and if I let myself think that someone
    • 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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    • Spirit-Self, or Manas, partly developed, party still in embryo.
    • itself from the brain and a man's whole life flashes before his soul.
    • endure this torment? The reason is that man has to wean himself gradually
    • from these physical wishes and desires, so that the soul may free itself
    • from the Earth, may purify and cleanse itself. When that is achieved,
    • 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
    • pains and torments myself. There is no way of avoiding it. All this
    • is part of the process of freeing oneself — not from the working
    • 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
    • she really did reject and oppose the idea of reincarnation. She herself
  • Title: At the Gates: Lecture IV: Devachan
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    • immediate impression. But although the picture itself vanishes, something
    • 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.
    • negative. And if you see yourself in this negative form, as one among
    • yourself in this way?
    • You do not see yourself
    • once only, but by degrees you come to see yourself as you were in former
    • 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
    • and during this period the soul is making itself ready for its journey
    • 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
    • it may equally cheer me to know that I can frame my future destiny myself.
    • I will enjoy myself. I have plenty of time; I shall be returning to
    • ascribes everything to self-redemption. You say a man must work out
    • entirely on self-help and self-development; he must recognise that he can
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • before you any speculations or theories. I shall limit myself, as occultism
    • born. Anyone who has done bad deeds prepares for himself a bad environment,
    • This type of character shows itself even in childhood, and a child with
    • 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
    • body; it only reveals itself there.
    • 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.
    • illness in the next life. A strong determination to rid oneself of a
    • back to a highly developed selfish acquisitiveness in a previous life.
  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • is good or bad you must first eat one yourself. In other words, the
    • his fellow-men until one day he was due to be eaten himself. At that
    • too, was born at a certain time. This is indeed so: thinking itself
    • habit and inclination. A motive such as conscience binds itself to the
    • relationship is between an habitually selfish attitude and a loving
    • in their acquisitiveness — and others are unselfish and sympathetic.
    • in the physical body. People who in one life have been habitually selfish
    • achievements of the physical body itself? Its deeds become its future
    • and the Earth itself, were quite different. There was a time when none
    • 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
    • all that within myself and cast it out from my own being.”
    • 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
    • down grade, but if it does not itself commit evil, it need not incarnate
    • worked itself out. With all this something of extraordinary interest
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  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • worked itself up from the substance and being of a planet to the rank
    • planet which transforms itself, and its beings are transformed with
    • 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.
    • of the Sun detached itself, so that in the third Round there were two
    • to himself. He did not yet possess an Ego-body.
    • form itself. At this point an important event occurred: an encounter
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • When one form was complete, the tentacle withdrew, stretched itself
    • and each one, as it came into being, expressed itself through a specific
    • detaches itself and is immediately replaced by another part from behind.
    • nature around them, and they were self-less. They were complete
    • 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
    • now develop as an instrument for the spirit; self-consciousness began.
    • self-consciousness arose. The two following sub-races, the primal
    • intellect and self-consciousness emerged only with the fifth sub-race,
  • 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.
    • revealed itself to him. Yoga was the name of the training he had to
    • in which a man can immerse himself and the world which has to be worked
    • reality, so that it may itself become an image of the eternal Spirit.
    • Thus the Persian saw himself
    • has to be transformed. But he found himself still at a loss in one respect:
    • world, the fourth impressed the spirit itself on the world. Art, the
    • 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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    • them for myself? That implies a lack of trust. He must trust a person
    • 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
    • the details, you extend this inner time yourself, so that the events
    • In this way you yourself transpose time into the dream.
    • 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
    • action. You must compel yourself to some action, however trivial,
    • laid on yourself. Most actions derive not from your own initiative but
    • derive from yourself alone. They need not be important; quite insignificant
    • Tranquillity means that you are master of yourself in the most intense
    • with all its attributes, may be left to itself, and this can lead to
    • 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
    • development the pupil eliminates his own self entirely and hands it over
    • absolute surrender of one's own self suits the Indian character; but
    • 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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    • labour, or if I procure for myself a profit which may be legally
    • 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
    • long as you yourself fill your thinking, they cannot come in. The longer
    • thoughts, the more will the super-sensible world reveal itself to you.
    • 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.
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  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • training may be described in two words: true self-knowledge. The
    • two forms of self-knowledge — the lower form, called by the
    • Rosicrucian pupil “self-mirroring”, which should serve to
    • overcome the lower self, and the higher form of self-knowledge which is
    • born out of self-renunciation.
    • self-knowledge? It consists in the recognition of our everyday self, of
    • by this means we cannot reach the higher self. When we look into ourselves
    • in order to surmount the ordinary self. But how is this to be done?
    • he will be on the way to true self-knowledge.
    • habit of self-admiration by a particular method which can be practised
    • effective. If you are industrious, you must ask yourself whether your
    • begin to grow beyond himself. All this is not part of meditation, but
    • yourself and make up your mind that for six weeks you will keep silent,
    • yourself to speak neither too loudly nor too softly. Things such as this,
    • self-development, and the more attention you pay to quite insignificant
    • not so much of investigating your inner self as of endeavouring to perfect
    • Self-knowledge is one of the hardest things to acquire, and it is
    • of the habit of fixing your attention on yourself and constantly using
    • fit to receive anything. This patience derives from strict self-training,
    • and it, too, is related to the lower form of self-knowledge.
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  • Title: Pastoral Medicine: Lecture 1
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    • for the combination, from the intended content of the course itself.
    • will be the concern of pastoral medicine itself. When the theologians
    • person's life forces, in life itself. Third, the process that takes
    • patient's being — just as the illness itself had worked into
  • Title: Pastoral Medicine: Lecture 2
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    • itself — that has its uses — but rather to their way of
    • insight that every pathological characteristic also expresses itself
    • will be using them to obtain a view of human life itself.
    • drawing the astral body to itself, so that the ego organization and
    • where only the ego organization has loosened itself from
    • wise direction of her confessors, so that she could devote herself
  • Title: Pastoral Medicine: Lecture 3
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    • drawing the astral body to itself, so that they are united without
    • part of oneself. That is the first stage: the experience of “a
    • leaves the physical body and unites itself firmly with the astral
    • fact take its course properly. What takes place in initiation itself
    • automatically become active in the self-healing of these abnormal
    • Nature herself.
  • Title: Pastoral Medicine: Lecture 4
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    • one need only look at the change of teeth itself to realize that this
    • place. This is the body that the human being has built for itself
    • — itself becomes free in the etheric body. Quantitatively it is
    • of fat to be the soup itself, that's the same as when that gold ball
    • lasts. The knife can't renew itself. Teeth can't renew themselves
    • previously we had always been free to use to build ourself up? At
    • smaller when he measured himself carefully. This was when he began to
    • is, when you take hold of yourself in your soul experiences at that
    • away: first the world is active, afterward you yourself, and here
    • dilettante — then one must ask oneself, has too much, perhaps,
  • Title: Pastoral Medicine: Lecture 5
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    • view the ego, by drawing the astral body to itself, is not allowing
    • 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
    • life that discloses itself in the kind of speech I described, and in
    • revealed the spiritual world, is in this case pouring itself inward,
    • body to itself. We see how the first condition advances to this
    • reveal itself in two ways. In most cases a person brings it along as
  • Title: Pastoral Medicine: Lecture 6
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    • repeated earth-lives must sometimes relate itself to entirely
    • 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
    • which expresses itself through the anxiety demons, is the vehicle for
    • rabies idea. Something like a cure takes place through life itself,
    • to Pottenstein, shoots himself in the head; the bullet lodges in the
    • had freed himself from the first obsession, but karma continued to
    • work. This is an example of karma working itself out completely, in a
    • in the structure of the drama itself.
    • will develop an instinct for orienting oneself to any illness with
  • Title: Pastoral Medicine: Lecture 7
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    • difficulties because I myself have experienced them with particular
    • forming of carbon dioxide. The inhalation process shows itself in
    • and bringing light, chemism, and life. It connects itself with the
    • itself out. It is not carried farther by the human organism; it can
    • for itself from below, from outside. It is the process by which the
    • life ether is taken up. It must provide the life ether for itself
    • pushes itself in on mysterious waves. And as we form venous blood we
  • Title: Pastoral Medicine: Lecture 8
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    • universe itself.
    • the earth and at the same time rounding itself. The root rounding
    • itself into the earth — that is the picture of the root that
    • These thoughts of the universe in which one finds oneself when living
    • feeling of self merges with one's feeling of the macrocosm. But if
  • Title: Pastoral Medicine: Lecture 9
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    • is medicine itself that has the frightful disease of materialism.
    • the human being itself.
    • even though I myself have the very best intentions, it is
    • together is all right, of course, but it will come of itself if
    • scattered about. One thing no longer reveals itself as a healing
    • indeed work itself out fully — insofar as it rests on the will
  • Title: Pastoral Medicine: Lecture 10
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    • else must itself be around somewhere. You can't speak of apelike
    • leave the creative impulse outside in matter itself; the thoughts
    • itself. But only the human being, not the animal; in just these finer
    • revealed in this human life itself.
    • other sciences. Modern astronomy itself lives only in names; it is
    • itself follow from inspiration and we come to Sophia. But this is a
  • Title: Pastoral Medicine: Lecture 11
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    • reaching down into tangible matter itself, but only to the
  • Title: Broken Vessels: Lecture 1
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    • for the combination, from the intended content of the course itself.
    • will be the concern of pastoral medicine itself. When the theologians
    • person's life forces, in life itself. Third, the process that takes
    • patient's being — just as the illness itself had worked into
  • Title: Broken Vessels: Lecture 2
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    • itself — that has its uses — but rather to their way of
    • insight that every pathological characteristic also expresses itself
    • will be using them to obtain a view of human life itself.
    • drawing the astral body to itself, so that the ego organization and
    • condition where only the ego organization has loosened itself from
    • wise direction of her confessors, so that she could devote herself
  • Title: Broken Vessels: Lecture 3
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    • drawing the astral body to itself, so that they are united without
    • part of oneself. That is the first stage: the experience of “a
    • leaves the physical body and unites itself firmly with the astral
    • fact take its course properly. What takes place in initiation itself
    • automatically become active in the self-healing of these abnormal
    • Nature herself.
  • Title: Broken Vessels: Lecture 4
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    • one need only look at the change of teeth itself to realize that this
    • place. This is the body that the human being has built for itself
    • — itself becomes free in the etheric body. Quantitatively it is
    • of fat to be the soup itself, that's the same as when that gold ball
    • lasts. The knife can't renew itself. Teeth can't renew themselves
    • previously we had always been free to use to build ourself up? At
    • smaller when he measured himself carefully. This was when he began to
    • is, when you take hold of yourself in your soul experiences at that
    • away: first the world is active, afterward you yourself, and here
    • dilettante — then one must ask oneself, has too much, perhaps,
  • Title: Broken Vessels: Lecture 5
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    • view the ego, by drawing the astral body to itself, is not allowing
    • 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
    • life that discloses itself in the kind of speech I described, and in
    • revealed the spiritual world, is in this case pouring itself inward,
    • body to itself. We see how the first condition advances to this
    • reveal itself in two ways. In most cases a person brings it along as
  • Title: Broken Vessels: Lecture 6
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    • repeated earth-lives must sometimes relate itself to entirely
    • 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
    • which expresses itself through the anxiety demons, is the vehicle for
    • rabies idea. Something like a cure takes place through life itself,
    • to Pottenstein, shoots himself in the head; the bullet lodges in the
    • had freed himself from the first obsession, but karma continued to
    • work. This is an example of karma working itself out completely, in a
    • in the structure of the drama itself.
    • will develop an instinct for orienting oneself to any illness with
  • Title: Broken Vessels: Lecture 7
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    • because I myself have experienced them with particular intensity.
    • forming of carbon dioxide. The inhalation process shows itself in
    • bringing light, chemism, and life. It connects itself with the
    • itself out. It is not carried farther by the human organism; it can
    • for itself from below, from outside. It is the process by which the
    • life ether is taken up. It must provide the life ether for itself
    • pushes itself in on mysterious waves. And as we form venous blood we
  • Title: Broken Vessels: Lecture 8
    Matching lines:
    • universe itself.
    • the earth and at the same time rounding itself. The root rounding
    • itself into the earth — that is the picture of the root that
    • These thoughts of the universe in which one finds oneself when living
    • feeling of self merges with one's feeling of the macrocosm. But if
  • Title: Broken Vessels: Lecture 9
    Matching lines:
    • is medicine itself that has the frightful disease of materialism.
    • the human being itself.
    • even though I myself have the very best intentions, it is
    • together is all right, of course, but it will come of itself if
    • scattered about. One thing no longer reveals itself as a healing
    • indeed work itself out fully — insofar as it rests on the will
  • Title: Broken Vessels: Lecture 10
    Matching lines:
    • else must itself be around somewhere. You can't speak of apelike
    • leave the creative impulse outside in matter itself; the thoughts
    • itself. But only the human being, not the animal; in just these finer
    • revealed in this human life itself.
    • other sciences. Modern astronomy itself lives only in names; it is
    • itself follow from inspiration and we come to Sophia. But this is a
  • Title: Broken Vessels: Lecture 11
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    • reaching down into tangible matter itself, but only to the
  • 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
    • Moon evolution had first to repeat itself. Once again the sun had to
    • manifests something, expresses itself outwardly, phenomenally; and
    • before the soul, the one which tends more to disclose itself, tends
    • something which would experience itself inwardly, something which
    • quickens itself inwardly; then we have what expresses the meaning of
    • something manifesting itself outwardly, announcing itself, and
  • Title: Genesis: Lecture II
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    • set myself up in opposition, or apparent opposition, to “modern
    • precisely at those points where I myself am able to develop or carry
    • myself in a position to understand, and if necessary reproduce, its
    • these subjects. Only, as far as possible, I must confine myself to
    • tends towards outer manifestation, tends to proclaim itself, tends,
    • this inner, vivifying, self-stimulating element, and these are
    • self-stimulating element was in a state which is designated as
    • imagined an enormous sphere, a hollow sphere, with yourself inside
    • itself expands with the expanding warmth, and brings to maturity what
    • part of the Sun, not receiving light, but itself forming part of the
    • receive light, but is itself a source of light.
    • In the Sun evolution the earth itself participated in the radiation
    • manifesting itself externally withdrew from the ha'arets
    • and pours itself out into the sound-ether, is at the same time the
    • — announces itself externally as light. But behind the light is
    • express this by saying that the light manifesting itself through the
    • he organises himself. When we think of all the streams of energy
    • himself.
    • not blind oneself it is very easy to say what makes him man; it is
    • — speech, which expresses itself in its own proper sounds. That
    • Maximum number of matches per file exceeded.
  • Title: Genesis: Lecture III
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    • when we say that both Saturn and man himself were in a
    • added, and so much of man as is already there has itself only reached
    • 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
    • watery transforming itself to the gaseous; the other had the tendency
    • to discharge itself downward; that is, the watery condensing and
    • of itself. That is very clearly described in the Bible, when it says
    • itself in a new form. The plant life is still in a state which is not
    • a sprouting activity within the planet itself, now, in addition to
    • earth itself, which could only recapitulate what it had produced as a
    • witness for them? The content of this record itself testifies that
    • itself, which had emerged as a new element, could be populated with
    • itself as earth, at last there came something into which the Elohim
    • the seven Elohim, what he experienced obliged him to say to himself,
    • the initiate passes a certain stage, and feels himself in the
    • resounding “O Man, experience thyself!” To be sure, he
    • feels uplifted; in the moment of experiencing his true Self he feels
    • that he is being experienced. When he is able to experience himself
    • in that other Self, something streams through him which is akin to
  • Title: Genesis: Lecture IV
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    • him to what I said two days ago — that I could myself raise all
    • psychic. Feel your way into yourself as a warmth-bearing being
    • light and air, and all life during that time manifested itself within
    • awakened. Thus both in the Moon itself and in what works upon it from
    • nothing in this distinction — that he himself differentiates
    • and to gather itself together, to contract, in the downward
    • to man himself, as the tenth member within the hierarchical order.
    • itself. There may of course be such people; but it must be objected
  • Title: Genesis: Lecture V
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    • the darkness there of itself; or does spiritual Being lie behind this
    • at an earlier stage. Thus we can say that all that manifests itself
    • evolution, and for forces centralised in the earth itself to arise
    • in times when man himself was really not yet there, these spiritual
  • Title: Genesis: Lecture VI
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    • itself. It helps us to acquire the proper feeling, the right attitude
    • itself primarily to our faculty of knowledge, is maya, or
    • himself with the spiritual scientific outlook for any length of time.
    • self-sacrifice. We saw that during the Sun evolution the warmth
    • element transformed itself in the downward direction, that is, in the
    • it gives us the illusion of densification. Within the process itself
    • anyone who wishes to get to the bottom of things has to ask himself
    • to base itself as upon firm seats. These ancient expressions contain
    • real force behind warmth; it has poured itself out into everything.
    • display itself, nevertheless throughout earth evolution this element
    • something self-existent and real, then they are dreaming. The
    • and of the Elohim which compresses itself into our sense-existence to
    • making manifest what we call matter, it announces itselfas the
    • takes on form, takes on shape, it announces itself as the external
    • still deeper, which only occasionally reveals itself — the
    • that for the creation of man himself, for the crowning fulfilment of
    • “Elohimhood,” which reveals itself in a sevenfold way.
  • Title: Genesis: Lecture VII
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    • itself outwardly in the life of the individual between birth and
    • to himself that he cannot yet know how far this is reality or
    • expanded his own self to a world. It could be either, and he must
    • 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.
    • Thus what is actually to be seen is an inner faculty showing itself
    • 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
    • element reveals itself in an external form. To be beautiful means
    • subjectively now manifests itself from without; that the spirit
    • presents itself in its external manifestation. Thus we can paraphrase
    • this, which held good for light on the Moon, should itself reach a
    • 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.
    • day of creation what had hitherto been soul-spiritual clothed itself
    • it really understood itself. But nevertheless if we study the course
    • development of the earth to proceed by itself, because it could not
    • 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
    • the periphery of the earth. When the Bible itself, after the
    • described, he received into himself the Luciferic influence. We shall
    • more urged by greed, more self-centred; in short what we today call
    • egotism, the inclination to be self-absorbed and self-isolated, the
    • itself into the fluid and solid part of man, it lives in all that is
    • itself. Here also, if we know how to interpret what is said, we find
    • he could come back, to hear what he himself is supposed to have said
  • Title: Genesis: Lecture IX
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    • to itself, and, because its finer, more spiritual forces have
    • Another, that man himself was now exposed to the danger of wilting
    • itself withdrawn from the earth. This brought about great changes in
    • in this way the earth prepared itself to become the bearer of human
    • Spiritual Science itself constrained us to find in the Bible what we
    • 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
    • giving shape to the earth itself in the beginning.”
    • Beings, who underpinned alike the creation itself and their own
  • Title: Genesis: Lecture X
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    • the earth itself; so that it was his late assumption of his bodily
    • imprinted the earth-forces into himself at that time he would have
    • himself becomes a living being.
    • not work directly upon the earth, it devotes itself to its own
    • himself in his spiritual part was originally within them. And if we
    • itself. The “days” of creation refer to spiritual stages
    • of itself. An inexperienced person often thinks, when confronted with
  • 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
    • wants always to associate itself with modern science; then
    • 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
    • their voice out into the universe, when the earth itself will fall
    • sun will burn itself out and be scattered in the All, not merely
    • whence Christ came down to unite Himself with the life of the earth!
    • than this — that mankind has brought upon itself the doom of
    • something himself before there arises from the grave of human
    • The very striving after super-sensible knowledge is itself an Easter
    • in search of a true self-knowledge which can show forth man as a
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  • 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:
    • is itself compromised.
    • acknowledged as such, because the people said: Divinity itself speaks
    • — this was a self-evident truth to man in those days, for he
    • 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.
    • dependent in olden times on the blood; the blood itself brought the
    • blood itself was the bearer of super-sensible knowledge. For men of
    • If the blood is itself the guarantee of the existence of the
    • organism itself can promote no relationship with super-sensible
    • to acquire through effort and training, through earth-life itself,
    • self-determination of nations, whereas the one and only reality
    • himself to the spirit; the brain is merely the instrument for
    • This manifests itself, on the one side, in formalism of
    • such ideas about the social order issue from what is itself the
    • was given in the days of the Mystery itself: “He Whom ye seek is
    • man must train himself for the attainment of spiritual knowledge,
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  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • had not yet come into the consciousness of men. We find self-contained
    • civilisation, and so on, embraced peoples living a self-contained
    • Christianity itself will lead more and more Christians to
    • itself to these elementary beliefs.
    • Bodhisattva to that of Buddha. Christianity itself has brought him
    • upon Himself because the course of world-evolution is, first, a
    • Christ into himself? Had pupils gathered around this Being as they had
    • even in Christendom itself, the loftiest thoughts and deepest truths
  • Title: Festivals/Easter: Lecture IV: Spirit Triumphant
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    • Self, but upon Himself incarnate in another.
    • become a reality. This will express itself outwardly in the fact that
    • fact that you did not allow yourself to be mastered by suffering and
    • creators of the new. And even if it be the Cross itself, in all the
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • part of the sleeping state, as itself a semi-sleep. But what came to
    • divine worlds, accepted for Himself a destiny different from that of
    • He lent Himself to the divine decree of higher worlds that He should
    • itself external. There is no realisation to-day of how differently men
    • And Paul himself regards his
    • god had lived through a human destiny and had thereby united Himself
    • itself into the human nervous system; it has built up this plastic
    • present in itself. But to use it, a man must be able to see, to
    • 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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    • human culture. Christianity has the power in itself of transcending
    • quite unmistakably how in the soul of Richard Wagner himself the
    • present point of time is itself not unsuitable, lying as it does just
    • itself, can be indicated by saying that among the peoples everywhere,
    • worlds, could himself bear witness to what was happening there; he had
    • evolution, his etheric body will gradually loosen itself again,
    • freeing itself from its submergence in the physical body, where the
    • forms. The etheric body must release itself again in order that man's
    • body is loosening itself from the physical, everything that was
    • spiritual world, and has cut himself off from any connection with it.
    • itself from the physical, man is to live his life in any real sense,
    • he must have consciousness of what will then present itself to the
    • Prototype of Christ Himself. The understanding of Christ forms for man
    • but an inner affirmation, a powerful impulse in life itself. It will
    • that which he himself will experience through the ages of time to
    • or he will be able to believe and preserve for himself the
    • these worlds take vengeance, and this shows itself in man's
  • 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),
    • man — the instreaming of the Divine Breath — is itself
    • constitutes his spiritual nature and has clothed himself in physical
    • religions could not teach of the force of self-redemption in the human
    • Vishnu — namely, Krishna — speaks of Himself,
    • saying unambiguously what the nature of an Avatar is. He Himself
    • itself, and He has shown us how the forces of redemption, the forces
    • itself expanding into the universe, becoming more and more filled with
  • 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
    • itself. To the eyes of the spirit this material fire of the thorn-bush
    • Christ revealed Himself from the spiritualised fire. Matter
    • physical matter, and in physical matter should sacrifice itself. This
    • human forces, who bore the God within himself. The Mystery of Golgotha
    • suffering present itself to the soul after the Mystery of Golgotha?
    • How does it present itself to men who look with understanding at the
    • 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
    • A resurrection of the Earth-Spirit itself, a redemption of humanity
  • 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
    • makes itself known to our consciousness as something higher than the
    • man's earthly life he should himself adjust the balance of this karmic
    • embedded. This something, which immediately makes itself felt if we
  • Title: Faith, Love, Hope: Towards the Sixth Epoch
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    • gradually freeing itself from a consciousness of which present-day
    • from them, and the son himself torn from a life full of promise. The
    • a physical body.” In fact, the dream-image clothed itself in
    • itself within them, always increasing in significance. In other words,
    • the force and self-sufficiency of men's individuality will be
    • Anthroposophist myself, I shall find an early opportunity, with the
    • itself, becoming more and more independent. The self-reliance of the
    • pin so much faith on words but focus our efforts on the matter itself,
    • its light. Love in the sixth culture-epoch will show itself in a very
    • oneself.” When forces wake in our souls which impel us to do what
    • 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
    • severe psychic illness. I myself had an acquaintance who while
    • 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
    • remember our birth, is it necessary and self-evident in the life
    • yet know these facts myself, but was only able to discover them later.
    • I am saying, than I know myself. But what I mean is this — and I
    • review so presents itself that we really live backwards starting from
    • thirty-five, and the self-conscious or spiritual soul to the age of
    • forty-two. And then we come to spirit-self, which is a kind of
    • really prepares himself for death: he really makes himself ready for
    • This expresses itself in a noteworthy manner. If we follow such a
    • years. He, too, has his task, each one must accommodate himself to his
    • different. He no longer beholds that wherein he himself was before
    • much suffering must be achieved, and to this end the suffering itself
  • Title: Forming of Destiny: Lecture 2: On the forming of Destiny
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    • dear to her, in order to put herself and her powers entirely at the
    • itself, our aims would be able to develop in the best possible manner.
    • profound nature of their studies, and by the will which may itself be
    • and so fashioned itself, that through the youthful Germanic peoples
    • permeates himself with them, may have the assurance that here too some
    • it into oneself. We cannot verify these things in the same manner as
    • will, even if he does not himself see into the spiritual world, feel
    • however, in coming against something, you know of yourself, you become
    • aware of yourself. We are thereby made aware of our Ego. Not the Ego
    • itself is aroused — the Ego is a Being — but the
    • consciousness of the Ego. The opposition makes us aware of our Self.
    • first few days our vision is really directed only to our self, to our
    • becomes quite different. Certainly the power of knowing oneself as an
    • himself, because the whole method of perceiving in that world is quite
    • accommodating himself to a different mode of perception. Here we have
    • for a moment the firmament as a being. You then feel yourself as this
    • with your consciousness and see the world inside. You feel yourself in
    • myself inwardly with the being. That is the one way in which man can
    • perceive souls. The other manner is this: that one does not oneself
    • being very active himself; of the other, through an imagination
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  • 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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    • world as are possible with a self-conscious soul. In our epoch we gain
    • 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
    • time has not been believed, but which reveals itself clearly to
    • simply exists of itself, that is of no value in the spiritual world.
    • spiritual world demands that man should raise himself up to it, for it
    • no special trouble. It exists, as it were, of itself. Therefore the
    • spiritual world that which he himself continuously works at. There he
    • transitory within itself, continually battles with the non-existent.
    • himself arbitrarily into this or that individuality which his
    • reconcile oneself to acquiring the following idea of the spiritual:
    • Here on earth, physical life is always known of itself; while over
    • actually, unless one does something oneself, everything is dark and
    • so looking at the earth that this earth itself can be permeated by the
  • 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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    • our souls had formed to him, the outer physical presentment itself
    • will not appear of itself, as it does here, in the physical world. In
    • in the spiritual world entirely from itself, and it must be thoroughly
    • soul can there see of itself, without an effort, is our world; and
    • itself to make its own world, the world in which it then is, always
    • perceptible, and must always construct it for itself. Thus when man is
    • arises as if of itself. But now within this ‘other world,’
    • one has made in one's soul. The truth may present itself in many ways,
    • The picture may arise of a man who allows himself to be photographed,
    • from her own sources to that which is self-existing. Art creates
    • nature and history would be to us, if it ran on simply of itself,
    • transcends the ordinary level of existence. And as Art inserts herself
    • a dead person contacts a remembrance of himself in the soul of a man
    • most selfless people; perhaps it holds good for them to a higher
    • degree than for those who consider themselves less selfless. First and
    • forth, this expansion of oneself over the outer world. And that which
    • the thoughts which appear, as thoughts of itself. That is, as it were,
    • other souls and relates itself to us. That really means the insertion
    • exists in itself. And just as it is improper for a man here to be in
    • love with himself, and also with his own portrait, so there it is
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  • Title: Forming of Destiny: Lecture 5: Concerning the Subconscious Soul Impulses
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    • occurrence: that the soul herself sought the obstacle and put it in
    • people, we must recollect becoming aware of the individual self, the
    • himself, recognises this. When he looks into himself, he really looks
    • similarly, when the spiritual world reveals itself, the imagination
    • connects oneself with this being. Then one notices the following: here
    • while yet being super-sensible and invisible weaves itself into the
    • 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
    • President! You know as well as I do myself that I am innocent;”
    • 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
    • was begging to be let in. Involuntarily the question formed itself:
    • beginning to fulfil itself. Now whether, as was not impossible, he had
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  • 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.
    • something which first develops through the spiritual vision itself,
    • gives himself up to what in our materialistic age is designated
    • important scientific training. Our age is very proud of itself. Of
    • thinking oneself is very difficult. But that is the task of the
    • can never arrive at the ‘Thing in Itself.’ One may thus
    • he does not behold the “Thing in Itself,” the man, but
    • “Thing in Itself.”’
    • merely has images and can never reach the ‘Thing in Itself.’
    • here in sense existence, is only here because it impresses itself on
    • Itself,’ which is the real outer world.
    • thicker volumes. And Mauthner, himself a journalist, has a whole
    • world one does not experience what words signify. Man so lives himself
    • but merely words, words, words. Humanity finds itself entangled in the
    • to attach himself to the language, he only reaches the symbol of
    • you have something to reproach yourself with, it is a good penance to
    • letters the paper takes up what it can, and lets itself express what
    • streams on further and groups itself according to the formations
    • written, when it simply oozes with self-complacency?’ I might say
    • that the reader himself beams with the whole tone of self-satisfaction
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  • Title: Lecture: Foundations of Esotericism: Lecture I
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    • such a creature feels a flower as being within itself. In the earth
    • separation set in. A part separated itself off, as though in a tube.
    • itself. This fact — that there are two epochs on the Earth,
    • selfless undifferentiated gaze of the Earth Spirit, thus forming the
    • 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
    • separated off from myself these twelve stages of consciousness. The
    • 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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    • Originally, instead of the green, there was red, a selfish instinct.
    • will, such an overabundance of life that it can sacrifice itself. Thus
    • 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.
    • self-knowledge. Meditation therefore should not be undertaken without
    • continual self-knowledge, self-observation. By this means, at the
    • has accustomed himself to be too outward looking, he has nothing to
    • century is the precursor. It is a kind of losing oneself in the
    • 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
    • which bears within itself the old sense of orientation in the three
    • 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.
    • Organ-consciousness by itself can recognise the objective, but does
    • 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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    • seeing into his inner self, he can sink his consciousness into other
    • presents itself which is otherwise not to be experienced on earth. In
    • one gains the faculty of transferring oneself into the community of
    • oneself: This was once plant. If one were to go still further back one
    • 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
    • itself with the first. The second spinal column will descend in front
    • to practical use. One must accustom oneself to developing one's way of
    • thinking, and then one will develop in oneself a feeling that nothing
    • gradually to the point of dividing itself into three parts. Willing,
    • esoteric pupil must then out of himself connect a definite feeling
  • Title: Lecture: Foundations of Esotericism: Lecture V
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    • apparently no life. When one transposes oneself into the life of the
    • landscape, then one feels in oneself that one's own life is altered,
    • condition one transposes oneself into the sea, then one becomes imbued
    • Thirdly, when one transposes oneself in dream into the air-forming
    • element, one finds oneself on the Nirvana plane. Nirvana means
    • Man breathes in the air. When he experiences in himself the life of
    • is transformed into selflessness, into love. Those animals which
    • when God revealed himself in the light. In the burning thorn bush,
    • yourself, as sound, then you are studying the arithmetic of the air.
    • hears or speaks man expresses himself directly in wisdom. At the
    • a bell, its innermost being. Warmth must flow from the being itself.
    • warmth, and still later man himself will learn to create. First he
  • Title: Lecture: Foundations of Esotericism: Lecture VI
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    • is in the light and discloses itself in all sense impressions. Behind
    • 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
    • him, can lead him upward to his higher self. Passion should not be
    • 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
    • itself to him from the spirit, is elemental being. On the one hand he
    • 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
    • absorbed into oneself the entire knowledge of the Earth, in
  • Title: Lecture: Foundations of Esotericism: Lecture VII
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    • development depends on the emergence of his higher self from the
    • lower comes to the surface because one occupies oneself with spiritual
    • the beginning of the Moon evolution wisdom still impressed itself into
    • sheaths which surrounded man, not man himself. The sheaths could be
    • imagine a jelly-like being which had freed itself from what had come
    • 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 X
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    • desires, joy, unhappiness, enthusiasm and so on. It manifests itself
    • ever more physical, it separates off from itself the individual auric
    • the solid had thrust itself out. The Auric Eggs of human beings are
    • physical plane remain in the Astral Light. One must accustom oneself
  • Title: Lecture: Foundations of Esotericism: Lecture XI
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    • development of self-consciousness during the descent to the physical
    • selflessness in wishes and thoughts. The possibility of development
    • work of art is an important act of the soul, when, forgetful of self,
    • physical world, forgetting oneself, is very rare. It is only seldom
    • feelings are involved. Nevertheless, this selfless living in physical
    • true consciousness of self. In all other worlds the ordinary man is
    • In the physical world man is not only aware of his self, he can also
    • become selfless. His day-consciousness is however not yet selfless if
    • he is unable to forget himself. Here the physical world is not the
    • however, he forgets himself, the separateness vanishes and he finds his
    • self’ spread out into what is outside. But it is only in physical
    • life that present day man can develop this consciousness of self
    • without separateness. Consciousness of self we call the ego. Man can
    • only become conscious of self within an environment. Only when he
    • self-conscious in that world. Now he only has senses for the physical
    • self and cloud it. When feelings play into it, it is the astral world;
    • consciousness of self in the mental world as that possessed by the
    • Physical Plane did he become conscious of self. On the Astral Plane he
    • is not conscious of self and on the Rupa and Arupa Planes still less
    • self-awareness. On the higher planes life was still completely
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  • Title: Lecture: Foundations of Esotericism: Lecture XII
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    • one have what in occultism is called the physical body. In itself it
    • only on the Earth that man cast out from himself the vertebrate
    • adapted itself to its environment by means of a hard shell that it had
    • brain) had been prepared, the ego laid itself in the bed made ready
    • have built up the human being. Then the ego makes itself felt and this
    • Nirvana. For this Buddha had to place himself under the brain, under
    • placed himself. The cerebellum is the Bodhi tree. This shows how what
    • several hours in meditation and give yourself up to some sentence of
    • eternal value, completely sinking yourself into it.’ At present man
    • 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
    • is not brought about from within. One must accustom oneself to speak
    • 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
    • oneself with here. If on the physical plane one has attached oneself
    • Thus one educates oneself for Devachan. The souls of the dead remain
    • 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
    • I am a separate entity for myself, an ego, because I am enclosed in a
    • understood as if each one were to cut a piece for himself out of the
    • I then undertake the task of selflessly fitting myself into the world
    • 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
    • Christianity. Christ had to raise and purify the self-centred ego, so
    • that when it has reached self-consciousness it may die selflessly.
    • 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
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  • Title: Lecture: Foundations of Esotericism: Lecture XV
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    • himself must learn to use the symbols, the signs. Thus in order to
    • with an Indian impulse was necessary because Europe itself had
    • 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
    • individual ego. The human being had to become a self-effacing imprint
    • Brahmanism aimed at a perfecting of the self in the inner life ...
    • the renunciation of the self. This was already taught by Buddha. It
    • occultist said to himself: ‘Thine ego is not only within thyself, but
    • createst for thyself, the three kingdoms of Wisdom, Beauty and Power.
    • The human being said to himself: ‘I stand here as the end result of a
    • for me; out of this foundation arose self-awareness, the ego. And just
    • now itself develop the kingdoms of Wisdom, Beauty and Strength, in
    • is meant everything that lives itself out in the will. In these three
    • of a cathedral, this has become a part of himself. There is a
    • incarnation he knew nothing of an outer-world. Self-awareness first
    • of self. He had first to perceive the outer objects on the physical
    • plane before he could develop consciousness of self. True as it is
    • present outside in his previous existence, but only disclosed itself
    • memory of a being to which he has attached himself.
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  • Title: Lecture: Foundations of Esotericism: Lecture XVI
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    • himself. To this must be added what he acquired in the time following
    • become selfless will they too become something for the whole of
    • humanity. In his speaking however a man cannot be entirely selfish,
    • for then what he says would have to belong to himself alone. A
    • language can never be entirely selfish, whereas the deeds performed by
    • world and embodies itself in what is already there and which, for its
    • 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.
    • When our foot imprints itself in the damp earth, this imprint is a
    • When man develops further, when abstract thought itself develops to
    • 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
    • it reveals itself to the senses; it is however created by means of
    • consciousness and perception has arisen out of Thought itself
    • the first place within itself: abstract consciousness. All
    • 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
    • life itself.
    • on the consciousness which in the outer world is itself thought.
    • 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.
    • physical body, but the etheric body divides itself into two members.
    • 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
    • itself to us as dreams. What however has taken place during the night
    • by the person in question meditating. In that someone occupies himself
    • called the relationship of man to his higher self. Such is the true
    • nature of this process. The higher self of man does not live within
    • higher self. Man must be clear that the higher self is outside him.
    • Were he to seek for it within himself, he would never find it. He must
    • The higher self is around us. If, in preparation for the future, we
    • etheric body. The higher self is in the universe; therefore the
    • in a good way towards what will lead to the higher self.
    • night. It is possible for everyone by immersing himself in inspired
    • through this to attain to the development of his higher self. What in
    • the course of some thousands of years will become our self is now the
    • higher self. In order however really to get to know the higher self we
    • magician with his pupils. In order to train himself to become a black
    • gained without selfless devotion. When through such devotion power is
    • through man uniting himself with the spirits working for unification,
    • of the earth to differentiate itself physically to an ever greater
    • happens: the person has freed himself from desires, wishes, instincts,
    • itself out of the astral body. Then a sort of shell remains behind,
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  • Title: Lecture: Foundations of Esotericism: Lecture XXI
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    • expression on the physical plane. A feeling does not show itself
    • physical, we undertake such a procedure as that of sinking oneself
    • it, growing with its growth, if we were able to become selfless enough
    • artist has within himself at any rate the beginning of what is an
    • truth itself; a problem can only have one solution. Whether one or a
    • the highest sense of the word. Whoever imbues himself with this, knows
    • whether something is true.’ Whoever actually raises himself to this
    • astral world unites itself again with a body that corresponds to what
  • Title: Lecture: Foundations of Esotericism: Lecture XXII
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    • off those parts of itself it needed to expel, and these became ever
    • this coming back into oneself from the other side is the snake biting
    • body. For instance, it has rejected from itself the wilder instincts;
    • portion torn off from himself.
    • itself and he re-assembled it again out of the parts, so that he is
    • increasingly finer, it has attracted to itself the finer astral
    • had clothed itself with devachanic substance, then again with astral
    • a bed, it sinks itself into the astral substance.
    • originally undifferentiated mass divided itself into organs, after the
    • original astral body had thrown off various portions of itself which
    • these parts densified within itself and so the differentiated physical
    • itself and established peace in the face of the destructive forces.
    • Man has formed his physical body by putting out from himself the
    • Earlier the astral body had purified itself by casting off everything
    • that was in it. Now man created for himself a new kingdom of deeds, as
    • relationship, reflects itself in the Monad as something new, something
    • finds itself they can continue to be fruitful, then the human being
    • created out of himself, something which he himself had first to take
    • point of time we must go out of ourselves and work selflessly in our
    • order selflessly to bring about harmonious relationships in our
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  • 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
    • was itself a planet, then everything which is now on the Moon and
    • the Sun substance had the urge to detach itself. At first a kind of
    • Then the one part severed itself completely and the two bodies
    • and warmth. Because the Old Moon itself possessed no light, the beings
    • severed itself and the Earth emerged out of the Sun. It is at this
    • self-fertilisation.
    • self-reproduction departed from the Earth, so that there were now
    • self-fertilisation ceased; the Moon had drawn out what made this
    • himself, for the power of reproduction would have become exhausted. He
    • continued until it had expended itself. He wanted to have a planet
    • self-reproduction; Kriya-shakti. This power is only present on the
    • possessed it. Through this power man could reproduce himself; he then
    • Jehovah withdrew the entire power of self-reproduction from the Earth
    • offspring out of herself. Now Jehovah said: Man has become like unto
    • self-reproduction process into two parts. What would have been lost
    • Through Jehovah's power man carries within himself the possibility of
    • would have been lost. It was only then that the body formed itself in
    • Christianity itself there is conflict between the two Principles: the
  • Title: Lecture: Foundations of Esotericism: Lecture XXIV
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    • densified with them. This Globe is the Earth itself. The transition
    • 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
    • itself off. Man became more human, the animal more animal. The
    • the animal kingdom separated itself off, during the Third the plant
    • (Future) Vulcan = Spiritual or self-conscious universal consciousness
  • Title: Lecture: Foundations of Esotericism: Lecture XXV
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    • sleeps, only the astral body frees itself and the physical body and
    • himself in the Astral Kingdom is a coloured cloud.
    • it is such a coloured cloud, a movement vibrating in itself. If one
    • itself. The animal kingdom also reflects the intentions which lie in
    • In the Seventh Round man will create himself. He will then be able to
    • duplicate, to reproduce himself. In the Seventh Round everyone will
    • will draw itself together, become atomic and form the atoms of
    • constitutes the atom. This multiplies itself, creating itself out of
    • itself. These then are the atoms which will form Jupiter.
    • Plastic-astral = forming itself out of itself
  • Title: Lecture: Foundations of Esotericism: Lecture XXVI
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    • Earth Round approached, the Sun separated itself off, and in the Third
    • the Monad into himself earlier, he would have received with it Manas,
    • there will arise the faculty of organising oneself from within
    • was in his surroundings reflected itself more and more into what was
    • 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
    • Globe will arise of itself. It will simply be there as astral beings,
    • sinned against and works upon himself with this in view, then he can
    • one cannot rid oneself of the failings.
  • Title: Lecture: Foundations of Esotericism: Lecture XXVIII
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    • oneself in the profundity of religious documents and gain an ever
    • matter itself. Unless this fine substance were given off, man would be
    • itself. The organ of taste is not connected with matter itself, but
    • is a state of matter which is no longer dependent on matter itself,
    • through him, man himself was formed. Before the light had passed
    • condition when man let the light pass through himself. Then a complete
    • into him. He had become self-enclosed; thereby he acquired
    • surrounding world reflect itself in him. The next stage is that he
    • engineering science in his conscious self, but he actually brought a
    • 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.
    • outside. The moment one sinks oneself into the heart, one creates for
    • oneself the surroundings as they were when in the Lemurian Age the
    • This is no brooding in oneself, but an actual perception of the
    • man can separate himself from his surroundings, becoming independent,
    • a whole enclosed within itself. This the fish is not. The fish has the
    • 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
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  • Title: Lecture: Foundations of Esotericism: Lecture XXIX
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    • hordes, of which the Mongolians are the last, placing oneself in the
    • What will come about later always reveals itself in advance through
    • makes use of carbon for itself and breathes out oxygen, thereby
    • in man as heat, as fire. The craving attaches itself to man's
    • 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
    • turned away from the Moon-force. The Moon-force itself is still in
    • 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
    • for something higher, that is, self-propagation. He will gradually
    • 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
    • develop, which in truth contains all the ancient cultures in itself
    • native milieu had to take into himself, not only the Jewish, but also
    • prepared; and then finds here firm ground, embodying itself in a whole
  • 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
    • itself within these types. Temperament, that fundamental coloring of
    • existence to existence, connects itself with the generational stream.
    • species' evolutionary development. The species itself undergoes an
    • lives only once, that there is no enduring entity that unites itself
    • unite itself with physical corporeality? How can it clothe itself in
    • reincarnation, unite itself with the physical stream of heredity? The
    • temperament. Our inner self and our inherited traits both appear in
    • curious and yet undeniable fashion with the power of self-awareness.
    • has also frequently been mentioned. The ego expresses itself in the
    • itself physically in the nervous system; thus in the sanguine, the
    • nervous system holds sway. The etheric body expresses itself in the
    • glands. The physical body as such expresses itself only in itself;
    • an instrument of the higher members, is itself in control, and
    • portion. This reveals itself outwardly in a very clear fashion. Johann
    • be found. The inwardness of the ego, the choleric's self-contained
    • The phlegmatic temperament manifests itself in a static, indifferent
    • do well to attend to what expresses itself through them if we wish to
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  • Title: Lecture: The Human Soul and the Animal Soul
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    • manifestation of spirit. Man would find himself involved in a strange
    • self-contradiction were he not to take for granted the presence of
    • into disastrous self-contradiction, nobody can have an intelligent
    • true to himself and understand the nature of his own acts of
    • to himself: “What I can ultimately discover and retain, what I
    • self-contradiction referred to above. Therefore in speaking of
    • “spirit” we realize that it reveals itself in all worlds,
    • To the spiritual investigator himself, these four members of the
    • investigator, logical thinking will itself disclose that a living
    • of the animal soul, arise out of the inner organization itself.
    • Whereas in the mineral the spirit expends itself in elaborating the
    • animal organization itself, as an activity of the astral body. But of
    • ascribe intelligence to himself alone and can never answer the
    • any particular animal, we see before us a self-enclosed existence,
    • 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,
    • from the animal organization itself; the intelligence which I
    • creative in the organism itself, and creates from out of the
    • 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
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  • Title: Lecture: The Human Spirit and the Animal Spirit
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    • its soul life the animal lives, as it were, within itself. But the
    • other words, that the human soul is able to surrender itself directly
    • We may also say that there lives itself out in the animal's
    • emancipates himself from his bodily organism. But because in the
    • member thrusts itself in, which can be very easily observed in life.
    • nature is expressed in what we call the self-conscious ego. I do not
    • want to refer now to the way in which this self-conscious ego takes
    • self-conscious ego stands between his spirit and his bodily nature.
    • play to find objections to the expression “self-conscious ego.”
    • self-conscious ego is inserted between the spirit and the bodily
    • he has developed a consciousness of self. It is a generally
    • definite thinking, nor consciousness of self; he would be forced to
    • definite organizing forces through his self-conscious ego. For,
    • consciousness of self, and the activities connected with these; so
    • his consciousness of self, we grasp him as it were at one pole, at
    • to man to be able to imprint life itself into his organization. It is
    • imprinting into himself his sense of balance, the sense of his own
    • physiognomy, keeps his external self in continuous movement through
    • his inner self, we find how what actually first appears in the
    • up more within him, in the self-conscious ego, to pour itself then
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  • 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
    • soul itself, as though the sun were rising from inner depths —
    • Such an initiate said to himself: “When the sun sends the first
    • rays of the sun penetrate to me, I can myself send out to meet them
    • the spirit which reveals itself everywhere in the world; or, if he
    • 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:
    • the earth herself. In the human embryo it is the head which first
    • cooking-salt, we find the cube again in nature herself, and here we
  • Title: Lecture II: Human Questions and Cosmic Answers
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    • eyes out in cosmic space draws the human will to itself. This physical
    • represented it in those olden times — the Zodiac itself.
    • something to which no end can be in sight. But the world itself is
    • organism. Between the two groups of planets is the Sun itself. The
  • Title: Lecture III: Human Questions and Cosmic Answers
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    • external aspect as that which presents itself to the senses. If we
    • itself during his existence between death and a new birth. If you will
    • what reveals itself when the cosmos is viewed from outside, when it is
    • therefore only be a matter of describing the vista that reveals itself
    • forces which help man to feel himself as an independent being of
    • the moral commandments a man imposes on himself, but moral
    • intelligence finally discovers in itself is present in the phenomena
    • 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
    • well as this understanding, in itself an asset to his consciousness,
    • aspect reveals itself only when we are able to contemplate the cosmos
    • existence. Only so can man incorporate into himself a power which can
    • speak of the fact that the cosmos as it reveals itself when
    • initiation, man becomes able to experience himself purely as a being
    • of the mystery of number, because even number itself has meaning only
    • entirely different point of vision, a unity may reveal itself as a
  • Title: Lecture IV: Human Questions and Cosmic Answers
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    • from an earthly point of view: “This crystal is a self-contained
    • complete in itself.
    • room. As a rose with its stem, just by itself, it is altogether
    • of something which, relatively at least, can exist in itself.
    • slaty kinds of soil. I will confine myself, first, to these two main
    • independent existence. Taking a human skeleton by itself, you must, to
    • be correct, say: that is not a self-contained entity. Nowhere in the
    • world can such a thing as a human skeleton originate by itself. It
    • the earth, reveals itself as having a certain special relationship to
    • astral body which nowhere interpenetrates the plant itself, except at
    • slate-formation is in itself developed to the highest degree,
    • to the time when the earth itself had a Sun-existence. It was then
    • earth itself had a kind of plant-existence, and out of this
    • When, however, we look at the lime-formation, it reveals itself to
    • the soil it contracts, unites itself with the earth; where it rises up
    • animal has detached itself and has become independent of the earthly.
    • independent, a form set in itself. The fact is that even in respect of
    • itself, of which the ancient dream-like wisdom was dimly aware. What
    • creatively by shaping out of itself the material world. A man who, as
    • forces of quartz are also fully active in man himself; and if he
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  • Title: Initiation/Passing Moment: Lecture I
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    • its needs and asks himself, “What can I understand, what is
    • there is a link with what I myself experience, if I let the new age
    • soul itself is to modern man. You cannot think the story of the
    • what manifold ways the soul has lived and experienced itself within
    • European consciousness that is now beginning to free itself and that
    • hearts, too, of our self-sacrificing painters, Volkert, Linde, Hass
    • prophecies. It consists in the will to sacrifice oneself for the
    • 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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    • if it can so identify itself with this confession as to say to the
    • epoch before it can feel and experience in itself what at that time
    • realises through self-observation what it is that he experiences in
    • and of himself, he may say something like, “One of the first
    • things I experienced of myself is that I have within me, besides my
    • 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
    • into the spiritual. One may say to oneself, “In my etheric body I
    • brain, and the physical brain itself. We then realise how we create
    • brain and leave it to go on consuming itself, I must stop when I begin
    • or head, and the physical brain or physical head itself. There is an
    • 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
    • oneself into the spiritual world. This is what was always behind
    • oneself of all prejudices and preconceived feelings that grow up in a
    • community. In self-education one has to watch carefully that nothing
    • make upon itself when taking the first steps toward initiation. I
    • what they did there. Then he may himself take the first steps in
    • Zarathustra, better the more one lives oneself into spiritual light
    • that he learns to know them better as he himself ascends toward the
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  • 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
    • Then, however, as unprejudiced and thoughtful observation of oneself
    • reflect quietly about himself, will determine his own value as a human
    • circumstances, a more perfect development more complete in itself,
    • to hate. Hate shows itself in this member of the etheric body in quite
    • 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
    • process shown to one and behave oneself accordingly, or inoculate
    • oneself with destructive forces by resisting it. One has this amount
    • feelings are for myself alone. What is seen of me externally is my
    • thought, it is possible for one to say, “I must not let myself be
    • examination of oneself.
    • such as selfishness or egoism we possess. Then our soul becomes
    • our selfishness and egoism. When, through this, one comes to see how
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  • Title: Initiation/Passing Moment: Lecture IV
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    • right way, we must first ask what man knows about himself in ordinary
    • consider itself to be?”
    • 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
    • must lay aside his egoism in order to pass over selflessly into the
    • what we call “our self,” with all that we love in ordinary
    • anything left of myself to enter the spiritual world if I have to cast
    • myself aside?” It is a fact that man can take nothing with him
    • 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
    • preserve yourself there because all that you know must be lost to
    • but something else as well. One's self and all that one has must,
    • self. Even in ordinary life, we can be bereft of the continuity of
    • consciousness, and with it lose all our real self. This happens when
    • happened. In this way the human self is preserved into the future;
    • monad is, that is, a self-enclosed being, a being carrying itself. It
    • example, with the hands. The feeling oneself into the etheric body is
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  • Title: Initiation/Passing Moment: Lecture V
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    • and experiencing oneself in the etheric and astral bodies take place.
    • living oneself into the etheric body seems like a flowing out, as it
    • springing out of oneself into the astral body. It is at this moment
    • everything in the physical body that was called oneself is now
    • imagining that when one selflessly and in the right way reaches the
    • yourself in these worlds; you can succeed in entering into relation
    • of the self. What you should first experience is how to estimate your
    • accustomed yourself, that fills it with an aroma of bitterness —
    • feel yourself soaked through with this aroma of bitterness. What can
    • universe into which you come when you can be at peace with yourself.
    • yourself, that, like the atmosphere, fills for you the world into
    • soul, and after having made yourself familiar with this feeling of the
    • other may occur. In the midst of his daily life man may feel himself
    • of the hierarchies and feels oneself to belong there. But this living
    • thus, from outside, placing oneself before them, as one would observe
    • laboriously of some special thing, you set yourself to think about
    • you can no longer distinguish the thought from yourself and that you
    • thinks itself in me.” The beings experience themselves, and you
    • yourself. This being within the beings is extended over your whole
    • toward all that you experience. You feel yourself within everything to
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  • Title: Initiation/Passing Moment: Lecture VI
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    • A Road to Self Knowledge
    • itself offers — in all this we may, indeed, look for quite
    • The self-seeking strivings of every human soul that we regard as human
    • the one pole the human soul hardens within itself, winds itself into
    • the cocoon of its selfhood, and only desires what is of service to
    • itself, what is for its self-gratification. At the other pole the
    • it works in evil ones; in itself it is neither the one nor the other.
    • arouses impulses leading only to self-gratification in the human soul.
    • protect oneself from Lucifer and that he has to be kept at the
    • it there for himself and for those who work with him. But even that is
    • without having in a certain respect cast off your selfhood. If you
    • appreciate how Ahriman strives for himself after what he can call
    • aside its skin like a kind of image of itself and progress in life
    • So once more we see how what emanates from Ahriman cannot, in itself,
    • what gives us the power for self-development. Connections with
    • can conjure up a true idea of himself knows that feeling and
    • bad use of it. I must now form myself anew in another earth existence
    • worked and made myself proficient at painting. I will now be born so
  • Title: Initiation/Passing Moment: Lecture VII
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    • necessarily to experience it yourself. On the contrary, it must be
    • 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
    • A Road to Self Knowledge,
    • initiation is this making oneself capable of perceiving in the higher
    • something in order to free himself of his physical sensory body. He
    • must consciously divest himself, strip himself of everything that
    • physical body lends itself as a tool.
    • unable to rid himself of all this love formed in sensory existence for
    • this, and does not free oneself from the kind of fondness for the said
    • difficult for a westerner, when he has made himself a little familiar
    • with the passing moment and has no wish to raise itself to the light
    • A Road to Self Knowledge,
    • this thinking. The brain itself, however, does not think, nor does the
    • the mirrors trying all the time to be inside yourself, and then became
    • perceive yourself outwardly actually from within.
    • preparing himself for his earthly course. We follow him on through
    • into the earth from the cosmos what in the earth itself is connected
    • upon what they already have — I myself being no longer present
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  • Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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    • within itself all that brings us as human beings in touch with the
    • stirs and dies down again within itself; thoughts only have an
    • has to develop his own feelings within himself; but we are able to
    • person to place himself in the position of a spiritual investigator,
    • thyself livest in time. This is a sensation to which one has
    • look towards a single centre and there behold oneself. It is as if
    • a wave of this stream of time, one found oneself. One has
    • oneself become the world.
    • that meets one is the human form itself? But how changed is this
    • this human form present itself! One knows: ‘That which thou art
    • now looking at, is thyself; yea, it is thee. Thou who formerly didst
    • feel thyself within thy skin, within thy blood, art now outside.’
    • one had only been aware of oneself, were now filled with innumerable
    • stars all in motion, to which one belongs oneself. Then one knows:
    • Thou art now experiencing thyself in the astral body outside the
    • oneself seen previously, which we described as the outer world —
    • thyself, looking back on thy light-body and thy etheric-thought body;
    • thou canst so concentrate on thyself that an inner star-world comes
    • thou standest as an individuality in the world, that thou thyself
    • time when one says to oneself: How different Maya or Illusion is from
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  • Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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    • order to find the way out of oneself, one may try to begin with, to
    • enter more deeply into oneself; one may try to connect oneself with
    • to them, one may try to connect oneself with these experiences
    • described how he diffuses himself over external space and how he
    • of space itself; space ceases to have any meaning for him. He leaves
    • 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
    • before one, it stands there of itself, it is the goal of the Gods and
    • be taught, because things are self-evident; our will, our
    • depths of the soul itself. Now, while being instructed by the Gods,
    • arrived at the point where thou canst not fill thyself any more with
    • into physical incarnation he himself must work plastically on his
    • it when it goes out of itself into space, when, filling space, this
    • that this soul, together with what it knows regarding itself, is born
  • Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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    • planets, but that which lives in the sun itself — but hidden.
    • were really to manifest itself in our consciousness. Only the
    • implanting in thyself something that is imperfect,’ this thou
    • perceptions there was something which expressed itself in
    • should I concern myself with what these odd people think out, or have
    • 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
    • know oneself in the soul, outside the body - IN CHRISTO MORIMUR.
    • external reality, does not of itself yield up the contents of its
    • but it will not permit itself to be diminished by him, it remains as
    • whereas he entirely denied spirit, he is now unable to save himself,
    • to come again into the physical world through forces which he himself
    • previous life. I shall have to allow myself to be thrust by spirit
    • into physical reality, I shall not have produced reality by myself.’
    • 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
    • realm of life Spiritual Science expresses itself in this way. For
    • himself with Spiritual Science, he will become more apt and capable,
    • either succumbs to the illness or finds within oneself the way to the
    • not impelled, as it were, by the object itself to ask questions, if
    • physical plane arrive at being a soul that guides itself. On the
    • Himself, who realises Himself in us as we acquire spiritual
    • know oneself in the soul outside the body, or the other dying, the
  • 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
    • can no longer express itself in the mortal residue; but to the man
    • himself who has passed through the portal of death, something is
    • poured thyself, it rays back to thee thy own life between birth and
    • There, longing is a creative force; it transforms itself into
  • Title: Inner Nature of Man: Lecture 6: Pleasures and Sufferings in the Life Beyond
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    • destroy itself. That which in one sphere works as nature works, may
    • must work creatively on oneself. One realises not only one's
    • soul and refresh myself through this past enjoyment.’ When we
    • When a person fills himself more
    • conscience, that he must not give himself up to certain enjoyment,
    • that time I had to protect myself. I have thereby made this person a
    • suffered through our self-protection. They might go beyond what was
    • to wait until in the spiritual world itself he has developed the
    • greater until it destroys itself and when I say the following you
    • rebirth, for it is from them that he must work creatively on himself.
    • longing to see itself in its past and recognise its value. Spiritual
  • Title: Inner Aspect of the Social Question: Lecture I
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    • must feel itself to stand higher in the order of Nature than the mere
    • spirit, the spirit itself lives and weaves in his thought. Whoever is
    • will allow the spirit itself to speak through his thoughts. The
    • social problem thrusts itself so forcibly on to the scene, men are
    • reveal itself in our thinking. Similarly, we can recall the words of
    • which increasingly reveals itself. And in our epoch what is this
    • If we honestly build up this kind of self-scrutiny into an inner
    • further aspect. In earlier times all self-knowledge, all
    • shows itself, for example, in the following way. Nowadays we pay very
    • that much which used to unfold of itself in the soul now has to be
    • 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
    • marks itself off from other human experiences.
    • imagine itself to be God-given ... the truth to which all religious
    • super-sensible. But when the purely earthly State seeks to make itself
    • earthly affairs arrogates to itself the spiritual — and seeks
    • whatever satisfies himself.
    • it is through the overcoming of self that something valuable, not
    • organism presents itself in the light of spiritual science. Its
    • super-earthly realms — that he bears in himself the fruits of
    • his pre-natal life in the super-sensible, and develops in himself the
    • organism be itself “three-membered,” if it is to serve as
    • Himself said — I have often quoted it: “I am with you
    • though it may suppose itself to be doing something quite different
    • and so confine itself within a strictly national existence. And the
    • dividing itself up into separate sections all over the earth —
    • the whole of humanity. Humanity is trying to organise itself under
    • origin. The Ex Deo Nascimur is something which declares itself
    • then he must have some defect, which expresses itself in the fact
    • right, I must develop a selfless interest in every opinion I
    • man prides himself on his own dogmatic opinions and is interested
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  • 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
    • for long ages the crystal retains, quite of itself, its existing
    • crystal. And the rose-stem itself, if we tear it from the earth, has
    • radically, so that men may derive from the State itself a satisfying
    • conceived the wish to work out for himself a social ideal also, this
    • atheist.” This type of self-contradicting person, even though
    • guise in which present-day reality presents itself to humanity, could
  • Title: First Lecture (First Scientific Lecture-Course)
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    • I then said in introduction that I should mainly confine myself to
    • celestial body attracts to itself the bodies that are upon it”.
    • phenomenon as it may first present itself, where it is complicated
    • Goethe himself not having been much of a mathematician, this is
    • even of Nature herself.
    • is something man understands on its own ground, in and by itself.
    • simply think it — picture it to yourself in thought — how
    • mental picture — is spun out of myself. I need have made no
    • I have pictured to myself in thought will really happen. So then it
    • movements to myself, yet what I think proves applicable to the
    • force; I must approach Nature herself; I must go on from thought to
    • mass reveal itself in its effects, — how does it work? And if
    • weighed. So then I have to express myself in terms of something very
    • phenomenon in which Life plays a part if you restrict yourself to
    • relation is even of Man himself to all his study and contemplation of
  • Title: Second Lecture (First Scientific Lecture-Course)
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    • course be produced. The effect shows itself, in that the mass moves
    • me myself to correspond also to this, — just as my idea of the
    • you can indeed, but your first step must be to make yourself more
    • something: you thus acquaint yourself with the simplest form of
    • pressure. Mass, after all, reveals itself through pressure. As I said
    • liquid it strives upward, — in some sense it withdraws itself
    • be co-ordinated with what lives in man himself. If we stay only in
    • expose yourself to pressure. There is the “putting to
    • it at all, can fail to perceive that by exposing himself to the light
    • be true to say we see the light itself, — though we shall yet
    • the brightly shining light, itself deflected, and then the sending
    • whilst at the other pole the darkening stems itself against the
  • Title: Third Lecture (First Scientific Lecture-Course)
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    • contains the seven colours within itself — a rather difficult
    • 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
    • the cylinder of light apart. If I may so express myself, you can read
    • shorten the force and so I myself draw the object upward. In meeting
    • itself and the vitreous humour and from thence reaches the retina,
    • parts, also reveals itself in another circumstance. Tracing the
    • itself to the other.
    • time enough to make itself felt as such in our eye. Scarcely have I
    • orange there and then the yellow, and so on. The red itself is there
    • again before I have time to rid myse