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Searching Rudolf Steiner Lectures by GA number (GA0079)
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    Query was: conscious
  

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

  • Title: Lecture: 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.
    • indeed exist, so far as the everyday consciousness of man is
    • field of ordinary consciousness.
    • human faculty of remembrance, of memory. The ordinary consciousness
    • consciousness. Many a mystic unearths from the depths of the soul,
    • A genuine investigator knows that what is absorbed unconsciously in
    • of sense which ordinary consciousness cannot break through, and on
    • interiorly — a boundary which again the ordinary consciousness
    • faculties slumbering in the soul of which the ordinary consciousness
    • consciousness — which, in other circumstances, occurs only by
    • of his consciousness, and dwells upon it for a certain length of
    • many unconscious impressions received from life which would have
    • to work from the Unconscious into true anthroposophical meditation; a
    • conscious deliberation. Therefore the demand is sometimes made, and
    • been given to us — they enter the consciousness as something
    • consciousness with all the newness and freshness of a
    • filled with a conscious activity of will and after a time we shall
    • significant is happening in the field of consciousness. An inner
    • thinking to what thus arises objectively before my consciousness.
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  • Title: Paths to Knowledge of Higher Worlds
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    • Self-consciousness: The Spiritual Human Being).
    • Self-consciousness: The Spiritual Human Being).
    • consciousness and ordinary knowledge, but it strives not only as
    • set at the centre of our consciousness by systematic practice, so
    • unconsciously, without the application of our will.
    • the centre of consciousness, and we then concentrate upon them with
    • lead to certain experiences coming from the unconscious spheres
    • The same applies to that which we now allow to fill our consciousness
    • is completely permeated by a clear, conscious will.
    • to enter human consciousness in the form of suggestions, illusions,
    • consciousness as an inner soul-development.
    • knowledge brings forms into our consciousness, forms which are
    • Our ordinary thoughts could not live within our consciousness in a
    • from our consciousness. The only thing which can be retained is the
    • described, which are called up in our consciousness for the sake of
    • which I have spoken, so that our consciousness is quite empty. The
    • empty consciousness is established, then we have an empty
    • consciousness for a certain time; this can be achieved if we suppress
    • investigation, we maintain our calm thoughtful consciousness
    • consciousness is entirely supplanted by a pathological consciousness.
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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.
    • separated. Perhaps I may point out that in ordinary consciousness
    • acquisition of conscious super-sensible knowledge outside the
    • designated vaguely in ordinary consciousness as man's outer and
    • consciousness and which reflects the external world, does not go
    • consciousness we cannot grow conscious of that part which goes
    • out during sleep and which remains unconscious for the ordinary
    • consciousness. (Self-observation can easily convince us that
    • during our ordinary waking consciousness the world of thought
    • produces this waking state of consciousness).
    • — when we are just as conscious within this inner being as
    • we are ordinarily conscious within our physical body. But we also
    • learn to know why we have an unconscious life during our ordinary
    • sleeping condition. Consciousness arises when we dive down into
    • sensory world awakes and we thus grow conscious of it.
    • world of thoughts, and we grow conscious within our thoughts.
    • Ordinary consciousness is therefore based upon the fact that we
    • will, simply cannot attain consciousness, because it has no
    • which is at first indistinct in our ordinary consciousness,
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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.
    • not be fully conscious; it can quite well remain in the
    • subconscious depths of the soul. But its influence upon
    • consciousness manifests itself in symptoms which can be
    • simply knew unconsciously (let me use this paradoxical
    • Schleich supposes, to the effect that a conscious thought
    • thing is borne in mind; namely, that certain subconscious
    • surface of ordinary consciousness, but masked. In the unconscious
    • depths of the human soul many conscious manifestations have quite
    • a different aspect, and ordinary consciousness simply gives them
    • ordinary consciousness many of my statements produce an
    • arise through the fact that we place them into our consciousness,
    • and by filling consciousness with an ever greater amount of
    • thoughts behind consciously, when we fall asleep, only because
    • can abandon it consciously, in the same way in which we
    • consciously turn our face away from color and in the same way in
    • consciousness only as reflected images. They, too, have a
    • our constitution does not enable our consciousness to remain
    • clear; it is not strong enough to maintain consciousness unless
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  • Title: Foundations of Anthroposophy: Lecture I: Foundations of Anthroposophy
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    • conscious; it can quite well remain in the subconscious
    • depths of the soul. But its influence upon consciousness
    • question therefore simply knew unconsciously (let me use
    • effect that a conscious thought exercised so strong a
    • certain subconscious conditions which always exist in the
    • consciousness, but masked. In the unconscious depths of
    • the human soul many conscious manifestations have quite a
    • different aspect, and ordinary consciousness simply gives them
    • that in the light of ordinary consciousness many of my
    • bringing meditation concepts into our consciousness, and thus
    • can leave our thoughts behind consciously, when we fall
    • made strong enough, so that we can abandon it consciously, in
    • the same way as we consciously turn our face away from colours
    • in recent lectures, exist in our ordinary consciousness only as
    • enable our consciousness to remain clear, it is not
    • strong enough to maintain consciousness unless it is filled out
    • by thoughts. Consciousness, such as we have it in ordinary life
    • it is fully conscious. But when the soul goes out of the body
    • as mere feeling and will, we ordinarily become unconscious.
    • consciously, and he can produce conditions which resemble
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  • Title: Foundations of Anthroposophy: Lecture II: Man in the Light of Anthroposophy
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    • being in man, which is ordinarily unconscious and as it were
    • unconscious, but we are instead surrounded by a spiritual
    • through the eye, which transmits us conscious experiences of
    • a controlled, sound state of consciousness while
    • his full consciousness, to his ordinary capacity of
    • one state of consciousness to another. People who have visions
    • abnormal conditions by an involuntary sub-conscious element
    • swinging to and fro from a higher state of consciousness to the
    • ordinary way of seeing things and to ordinary consciousness, we
    • imaginative state of consciousness, we now really learn to know
    • is ordinarily an unconscious experience from the moment of
    • normal state of consciousness, when the memories are only
    • not be possible to him in a normal state of consciousness.
    • normal consciousness, can penetrate into a person deprived of
    • maintaining our normal state of consciousness. In that case we
    • being outside the body in a fully conscious state and of
    • unconsciously during sleep, in a more youthful stage of life
    • observe that it unconsciously reverberates the thoughts which
    • consciousness, now enables him to confront not only the memory
    • to the normal consciousness and to the ordinary understanding.
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  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • consciousness one does not make an exact distinction between
    • volitional being during sleep and the becoming conscious in
    • ordinary consciousness as man's outer and inner being.
    • ordinary consciousness and which reflects the external world,
    • during our waking state of consciousness we cannot grow
    • conscious of that part which goes out during sleep and which
    • remains unconscious for the ordinary consciousness.
    • ordinary waking consciousness the world of thoughts produces
    • this waking state of consciousness).
    • with warmth, when we are just as conscious within this inner
    • being as we are ordinarily conscious within our physical body.
    • But we also learn to know why we have an unconscious life
    • during our ordinary sleeping condition. Consciousness arises
    • conscious in it.
    • is to say, into our world of thoughts, and we grow conscious
    • within our thoughts. Ordinary consciousness is therefore based
    • consciousness, because it has no organs. By making the thought-
    • indistinct in our ordinary consciousness, acquires plastic
    • conscious we are of the fact that our inner life grows cold,
    • consciousness. The dry ideas, the laws of Nature which we are
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  • Title: Renewal of Culture
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    • I might say that by being conscious of his soul, he was at the same time
    • conscious of the members of his body, of the organs of his body, and he also
    • unconscious depths and which sometimes can only rise up in nuances of
    • of childhood. We live through our childhood unconsciously, but in such a way,
    • that this unconscious life of the soul still contains in an intensive form
    • from a soul-spiritual existence. What man's eternal being unconsciously
    • spreads over that which seeks to enter our mature consciousness from our
    • unconscious wisdom, than we can ever learn later on. Yet our modern culture



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