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  • Title: Karma of Materialism: Lecture 1
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    • to expression in his view of life an inner quality peculiar to himself.
    • conscious of himself within thinking he knows himself to be in a world
    • myself to be in a world of permanence, subject to neither space nor
    • Thinking itself tells me that it is absolute reality for it is rooted
    • pain does not reveal its true nature for it contains within itself a
    • himself an eternal world. He maintains that this eternal world proclaims
    • itself in man's thinking and in the constant striving to overcome pain
    • whole philosophy was a kind of premonition. In concerning oneself with
    • the spiritual within himself with such certainty? How does he come to
    • Europe are waiting to Develop the Spirit Self. One could say that in
    • the Russian people the Spirit-Self is still in an embryonic state. Bearing
    • to await the Spirit-Self. This aspect of his soul life was stirring
    • just in thinking but in the Spirit-Self within the spiritual world.
    • He will know himself to be a citizen of the spiritual world and it will
    • European, as he develops the Spirit Self, will ascend to the realm of
    • for the Spirit Self.
    • to the thinker concerned. He may then give us his thoughts himself,
    • and its function. Thinking itself is disregarded. As a result thinking
    • who felt himself especially suited to represent scientific opinion,
    • aversion to such proof of spiritual power on the genius himself. A rather
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  • Title: Karma of Materialism: Lecture 2
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    • itself a special example within the still more comprehensive concept
    • in the animal kingdom. He considers himself to have made a remarkable
    • to him development takes place when an organic entity adapts itself
    • to the conditions in which it finds itself. Thus development is the
    • be inherent in the amoeba for Verworn says himself that if it were not
    • some one like Verworn to acquaint himself with a work such as that by
    • himself up by his forelock.
    • is the sum total of all the ways and means created by man himself that
    • aware of the danger threatening mankind if what today calls itself science
    • is allowed to lead the way and to insinuate itself into realms where
    • and evaluate for oneself what has been said. Take another example: at
    • a figure of renown. The theory of relativity seems so self-evident:
    • However, thinking in itself is not the goal, only the path. All human
    • formulated, it must unite itself with our being. Thoughts which become
    • perceive so do we there need what separates itself from us. I have often
  • Title: Karma of Materialism: Lecture 3
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    • earthly man's essential nature — manifests itself through breathing.
    • the body itself has a deeper significance. The difference in man before
    • itself be seen. Since the Mystery of Golgotha man must see the spiritual
    • in history would be like trying to induce the eye to see itself. It
    • an injured eye seeing itself. A healthy eye sees objects but not itself.
    • it and begin to perceive itself; but that is abnormal perception. Similarly
    • himself the strong force with which to protect the Christ impulse in
    • not be demonstrated by history because external history is itself distorted.
    • one after the other. And then there are all the self-appointed preachers
    • itself. When one betakes oneself out of the body in spiritual perception
    • one beholds the impulse of Christ through the Christ impulse itself;
    • just as when one sees oneself from the outside one sees the eye. What
    • view of life will accept that the conflict exists and expresses itself
    • of inner peace for himself. It is an inner peace which has a meaning
    • Begin by visualizing a minute pain, let us say you cut yourself and
    • only be reached by courageously facing the conflict that plays itself
  • Title: Karma of Materialism: Lecture 4
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    • to himself the question: How do I unite with the world-guiding spiritual
    • for me to think of myself as a responsible link in the world's spiritual
    • guidance which, in my innermost self, I know I am meant to be? —
    • not only with expertise but with compassion and self-sacrifice. There
    • his calling. For myself I often remember the conversations we had during
    • he revealed himself as a man who was able to follow with far-reaching
    • as something self-evident; while at the same time this matter-of-factness
    • their roots in a certain self-indulgent egoism. Herman Joachim had no
    • of soul. When Olga von Sivers devoted herself to such matters she did
    • She never thought of herself but was always working for others whom
    • what she herself had accomplished within our spiritual movement. Although
    • movement was a self-sacrificing member. To Marie Steiner and myself
    • itself brings to light. But we also see all around us other things which
    • the individual, he says, cannot exist by himself, he must live in a
    • bottom of what the word Genius means; he familiarizes himself with what
    • comes from within man yet does not stem from himself; i.e. the Christ
    • himself into reason and bring about confusion. This knowledge can be
    • which is again trying to assert itself. A condition one could sum up
  • Title: Karma of Materialism: Lecture 5
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    • develops death forces and death itself is enhanced consciousness compressed
    • he returned to the body. This surplus of spiritual life expressed itself
    • in the Mysteries. The human spirit itself would not inhabit the earth.
    • united Himself with those earthly forces which came to dominate man's
    • Mystery of Golgotha. They express what united itself with the death-bringing
    • Christianity is the Resurrection. Anything calling itself by that name
    • Christ, who united Himself with the forces of death, is the living Christ.
    • a misdeed. The contradictory thought constantly forces itself upon man:
    • often expresses itself in remarkable ways.
    • oneself, how one should live for others, not for oneself and so on.
    • compare with the writer's image of someone who spoke about self-sacrifice
    • of Johannes Müller had established itself so firmly in my mind
    • it would be clear that for such a man self-sacrifice would be the joy
    • to himself: the way this man on the platform expresses himself, the
    • the very people who love to say that the purpose of life is self-sacrifice,
    • say that the purpose of life is to sacrifice oneself for others might
    • very illuminating: “The purpose of life is to sacrifice oneself
    • like the purpose of life, of sacrificing oneself for others. This subject
    • He will discover for himself how his development ought to progress and
    • to what extent his particular destiny requires him to sacrifice himself
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  • Title: Karma of Materialism: Lecture 6
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    • passion is, as one might say, “beside himself.” This kind
    • himself says that while these events were taking place he, for a time,
    • spiritual science itself but also those of external life as they truly
    • to enter the spiritual world itself, one very easily succumbs instead
    • not arrive at any real awareness of Christ. He allies himself with the
  • Title: Karma of Materialism: Lecture 7
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    • with that living reality which expresses itself in inspired consciousness
    • a member of the greater organism of the earth. Man cannot tear himself
    • out of this connection anymore than the finger can tear itself from
    • he had written; and the professor added: “Well, if only I myself
    • to depict an event contain the event itself. Yet this is precisely the
    • was being cultivated with the spiritual world, to a time when he himself
    • recognize Ahriman is to free oneself from him; the danger lies in not
    • the way Luther did, is to set oneself free. What Luther says can seem
    • may recur, although the greater issue itself is not repeated. This applies
    • was that revealed itself through him in this particular incarnation.
    • what is preparing itself in Russia. It is indeed a remarkable experience
    • Naturally he considers himself far above such a superstitious idea that
    • Luther as a self-contained individuality — not only as he appeared
  • Title: Karma of Materialism: Lecture 8
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    • importance the epoch itself had for his prominence and whole activity.
    • more abrupt than imagined. Natural science, in itself fully justified,
    • of that world. But that in itself is not an evil trait. Thus he knew
    • inherent in knowledge itself, so that it could look into the spiritual
    • that man was so corrupted by original sin that by himself he could not
    • force that expresses itself in his will, in his actions. What a man
    • to the Bible, but to the world and life itself in order to strengthen
    • It is not really surprising that Ricarda Huch, after occupying herself
    • from the way Faust experienced the devil. Faust deliberately sold himself
    • reveals itself within his physical nature. A true Lutheran would say
    • existence through matter, but that he nevertheless, out of himself,
    • it has a special significance to immerse oneself in Luther in the present
  • Title: Karma of Materialism: Lecture 9
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    • present man's intellectual development expresses itself mainly in what
    • penetrate to spiritual reality. Our age that prides itself in its thinking
    • war must go on till the impact of the war itself provides an absolute
    • know about them he places himself in a situation comparable to denying
    • of a scientific investigation yet that in itself could lead to spiritual
    • magnitude as Christianity itself. What today dominates the world as
    • the irksome task of seeking within himself for his true humanity. People
    • to the question of selflessness. Once in a public lecture I gave as
    • selflessness. The members soon formed the habit of turning to those
    • myself; it is for someone else; then the “someone else”
    • would also ask for something not for himself but for the one who first
    • asked. Neither wanted anything for himself! The essential thing is not
    • whether one wants something for oneself or for someone else but whether
    • the request itself is a selfless one. The truth is that when people
    • try to become selfless then after a time the power inherent in selflessness
    • makes them egoistic. The very striving for selflessness makes for egotism.
    • rejoice in one's own selflessness.
    • he seemingly shows little respect for such virtues as selflessness and
    • the like. He knew that selflessness is usually a mask behind which hides
    • he advises Melanchthon not to try to be so frightfully selfless but
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  • Title: Aspects/Evolution: Lecture I
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    • concerns oneself with such things! This may not be a general
    • of 48. At that point man had as it were to say to himself: I
    • epoch the fruit of development came to man of itself in the
    • through human nature itself.
    • concerned myself with the most varied personalities engaged
    • old. In his activity in public life he proves himself a
    • and should be self-reliant. In consequence their age remains
    • individual himself. What will happen if this is not
  • Title: Aspects/Evolution: Lecture II
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    • evolution; but the concept of evolution is in itself not new;
    • concepts within oneself so that they follow the manifold
    • individual felt himself to be thoroughly healthy—
    • through hereditary substances; the spirit united itself with
    • ancient time man's spirit-soul being felt itself within the
    • that time said to himself something like this: I am placed
    • Father God within himself. Thus you see that something which
    • which the spirit-soul being of man knew itself dependent,
    • became aware of the spirit itself, the spirit which is not
    • are self-supporting physically, so it should be recognized
    • aspects are mutually self-supporting.
    • and therefore no longer experiences himself as a healthy,
    • spirit and this the body simply handed over of itself. But
    • himself with feeling in a strange way, but what he says is
    • ponders the possibility of discovering from life itself what
    • that he now looks back at his efforts and asks himself,
    • ideas of 1789 and 1914. He regards himself as an extremely
    • of the present war. Since he regards himself as a truly great
    • rather he quotes himself (quotations are a peculiar feature
  • Title: Aspects/Evolution: Lecture III
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    • also that he acquaint himself with what must be done to
    • because it was self-evident, that those who had reached their
    • soul development reveals itself gradually up to a certain age
    • the bodily nature itself. It came about because many not only
    • and likewise the ear. However, the earth itself is an
    • oneself so completely at one with the whole cosmos receded
    • expresses itself through the body — of this the Greeks
    • nature but are innate in the soul itself. People today
    • result reveals itself only in the unhappiness people suffer
    • if a tree without roots, or a geological stratum by itself
    • January the fifth 1762, prepared himself to be elevated to
    • calling itself
    • the spirituality that reveals itself in the outer world.
  • Title: Aspects/Evolution: Lecture IV
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    • Benedikt, himself a doctor, discovers that particularly
    • interesting that Benedikt himself finds it necessary to
    • Benedikt himself says on page twelve of his booklet:
    • his book is a photograph of himself, sitting in his darkroom
    • higher consciousness, he must begin by immersing himself,
    • have been strengthened the I can experience itself above
    • manifests itself to the faculty of super-sensible perception
    • wisdom himself — this Rudolf Steiner confesses
    • — will say: When I was a child I worked on myself
    • self-knowledge, that the very fact of his finding disciples
    • originate with himself. The case is rather this —
    • The thought will suggest itself to such
    • a man: when I was a child I worked on myself by the aid of
    • India, the object of that knowledge, is itself only a symbol.
    • superficial but stupid, though he regards himself especially
    • residue does not in itself provide a conclusive refutation
    • man has difficulty in freeing himself from them. After all,
    • is a matter for ridicule, but when he himself finds the idea
    • about cabbalism itself; what he says about it would lead us
    • Science has no right to call itself Christian. Dessoir
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  • Title: Aspects/Evolution: Lecture V
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    • foundation of the evolution of thought itself. This led to
    • devotes himself to the power of thinking the way he did, it
    • Brentano himself estimated that his work on psychology would
    • feels oneself with one's thinking, feeling and willing
    • soul itself. He therefore divided the soul in another way,
    • itself is no guarantee of dealing with reality, for my mental
    • too but none more emphatically than he himself, was the view
    • Kant himself puts forward clearly shows his categorical
    • you devote yourself to the impression made on the physical
    • expresses itself externally as good or evil stems from what
    • he has never consciously concerned himself about good and
    • However, unless one concerns oneself with the things that
  • Title: Aspects/Evolution: Lecture VI
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    • Human Development, the Difficulty with Self Knowledge
    • their own self, they encounter the many pitfalls and hazards
    • bound up with the quest for self-knowledge. People tend to
    • What they actually experience is that self-knowledge is diminished
    • be clear, at least in principle, why self-knowledge is so
    • along which self-knowledge can be sought. The self, the
    • attempt to depict the I to himself. Especially
    • himself he can only relate to the times he was awake; during
    • able to think the I, this thought is in itself a
    • Why do we experience our inner self in this way? Because the
    • achieved by merely brooding within oneself, for all we arrive
    • broods inwardly, or what beautiful precepts one sets oneself,
    • written: “To find yourself, seek in the world; to find
    • the world, seek in yourself.”
    • find oneself; i.e., in order to provide one's thought life
    • enrich the I we must make it an end in itself to
    • that he should concern himself with events in life which,
    • reported by the man who met the gypsy woman himself, Fercher
    • is something which those who like myself know gypsies and how
    • than brooding within oneself. Furthermore, it will be
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  • Title: Aspects/Evolution: Lecture VII
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    • continues of itself.
    • united Himself with mankind. That moment the Mystery of
    • is to progress in his inner life, he must himself engender
    • person can through what nature itself provides and what he
    • longer happen of itself; progress will only come about
    • self-discipline did not modify this tendency, we would in
    • fact always want more than life of itself could give us. Many
    • to freedom. He must kindle in himself interest for those
    • the spiritual world itself the spiritual researcher sets
    • does not kindle spiritual impulses in himself, he cannot
    • then at the age of say 31 he found himself in some public
    • onwards, all he has developed within himself. Should he later
    • example, and he aspired to become a preacher himself. That
    • extraordinary versatility of someone taught by life itself.
    • He, who never had any opportunity to concern himself with
    • in 1905. He was a self-made man, molded by life, not by
    • no education other than that of life itself, he represented
    • to perfection the time of which he was himself a product.
    • preparing for the Spirit Self. The English people are
    • arm for war, and the war itself. This man, the eminent
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  • Title: Aspects/Evolution: Lecture VIII
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    • Nature itself
    • soul must repeatedly unite itself, which must be repeatedly
    • within himself would prevent him from fulfilling that task.
    • expressing himself philosophically, states that he stands for
    • shows itself in the extreme polarity between Western and
    • what shows itself as strange and chaotic conditions in
    • himself very clever, that the Russian people are going
    • that is, an intellect that expresses itself mystically. And
    • human being himself is then excluded; in one way or another,
    • detached itself from man to gain dominance over him. He began
    • the printed word and replacing it by man himself. What is
    • something which each individual must determine for himself,
    • from a smooth surface, but one which contoured itself so that
    • thinking frees itself, when thinking, as it were, is able to
    • catch hold of itself. Such a refined thinking can follow a
    • has freed itself from matter. Only then does one attain to a
    • that has freed itself from matter can deal effectively with
    • What matters is not the awareness of oneself within a divine
    • thinking as something active and alive, expressing itself in
    • recognize that the relation itself must become different. It



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