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  • 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



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