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    Query was: think

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: Karma of Materialism: Lecture 1
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    • who as a thinker is extraordinarily fascinating because he is one of
    • and also what has in a certain sense died out. This interesting thinker
    • thinker and he gained nothing of significance from his contact with
    • The most significant of his writings: “Thinking and Reality”
    • it were, what thinking actually is. Not an all-embracing recognition
    • nature of thinking. He wanted to discover what actually happens in man
    • while he is thinking. He also wanted to find out how man is related,
    • while he is engaged in thinking, on the one hand to external reality
    • Thinking can be understood
    • think; i.e., when our thinking is not merely acting as a mirror reflecting
    • external phenomena. When we are engaged in real thinking then we have
    • the possibility to experience ourselves as thinkers. If man becomes
    • conscious of himself within thinking he knows himself to be in a world
    • nothing is more certain than when man thinks, he is then active as a
    • “When one turns away from the world of thinking as such and contemplates
    • Thinking itself tells me that it is absolute reality for it is rooted
    • we experience as thinking. Consequently it cannot be real in the true
    • itself in man's thinking and in the constant striving to overcome pain
    • in thinking he lays hold of true reality. It is because the external
    • world does not conform, is not of like nature, to thinking that he says
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  • Title: Karma of Materialism: Lecture 2
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    • that from spiritual knowledge there must flow into man's thinking, feeling
    • of contemporary man's thinking, feeling and willing. Provided one refrains
    • to be influenced by his way of thinking. This is understandable, indeed
    • own thinking the best and therefore recommends its application to important
    • the contrary. It is obvious that this way of thinking is prevalent in
    • we try to think of the political State (as he calls it) as a great organism.”
    • most elementary aspects of spiritual science. While that is unthinkable
    • Yet even if for once it was the truth one still ought to think through
    • insecurity felt by modern man reflect modern thinking. This thinking
    • process of cognition. If our thinking had the same tempo as our breathing
    • hand our cognition, our thinking by means of which we form mental pictures,
    • The swing of the pendulum in our thinking is too short. In our ordinary
    • normal external life, we are not able to enter, by means of thinking,
    • into the great rhythm of the cosmos. Our thinking is too small. By contrast
    • thinking and our will. In thinking the swing of the pendulum is too
    • short, in the will it is too wide. That is the reason our thinking forms
    • within the universe. Our ordinary thinking is too narrow. It does not
    • However, thinking in itself is not the goal, only the path. All human
    • beings think, but they are not conscious of everything which passes
    • does not reach consciousness. Just think of all the experiences that
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  • Title: Karma of Materialism: Lecture 3
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    • one enters a domain where one can no longer think as one pleases; here
  • Title: Karma of Materialism: Lecture 4
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    • for me to think of myself as a responsible link in the world's spiritual
    • our dear friend, we may attempt to enoble our pain by thinking of him
    • she sought through earnest independent thinking, to fathom the secrets
    • people think they are following reason they are in fact determined by
    • one arrives at the "elasticity" of man's inner nature, thinking
  • Title: Karma of Materialism: Lecture 5
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    • life man's thinking is adapted to the way he looks at things and he
    • citizens would think about on special feast days.”
  • Title: Karma of Materialism: Lecture 6
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    • However, it would be wrong to think that because our age is materialistic,
    • ought not to think that this has ceased in our time. But people responded
    • Century there was a great upsurge of natural-scientific thinking and
    • are apt to reverse and the same kind of thinking which made human beings
    • of thinking employed. I venture to say that, though my Truth and
    • thinking the Christ Spirit cannot be attained. Consequently as long
  • Title: Karma of Materialism: Lecture 7
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    • modern people think they know better than their predecessors, they also
    • today. One must think of his books as being inspired by a spirit from
    • explained that Lessing had not really been able to think through what
    • most obtuse thinkers could possibly maintain that the words one uses
    • not understand. She thinks that though Luther spoke of the devil one
    • rediscover in it the more subtly differentiated thinking than the one
    • from Western science a thinking which is utterly alien to the East,
    • alien because it is a thinking related only to processes of dying. Not
    • only does Western thinking understand nothing about the Russian people;
    • — who try to judge Russians with Western thinking do not understand
  • Title: Karma of Materialism: Lecture 8
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    • up. I do not think anyone knows about Deinhardt today. He had the misfortune
    • rethink them. We ought to sense that the present difficult time which
    • superficial thinking. We should sense that the painful experiences we
    • the will to rethink history. I have often pointed out that history as
  • Title: Karma of Materialism: Lecture 9
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    • one thinks of all the ingenious means it has so far produced for destroying
    • has reached a certain high plateau in its development. Just think of
    • One can think of much that
    • and etheric bodies we would in a certain sense be thinking machines;
    • problems, he still will not rouse his thinking — and on thinking
    • the realm of spiritual experience. Anyone who will really think can
    • penetrate to spiritual reality. Our age that prides itself in its thinking
    • knows thinking the least.
    • upon developing his thinking, in ways I have often described, his thinking
    • in his thinking he experiences the spiritual world as a reality. This
    • are determined, in the way they think, by external events. Their thinking
    • to understand external events. However, this kind of thinking in no
    • one's thinking to be consistent, but in the sphere of morality there
    • thinking must be quickened when it comes to questions such as —
    • spiritual knowledge is present. They deal with the kind of thinking,
    • emerged. Just think of the present situation: we have on the one hand
    • creates fear of spiritual life, even fear of thinking itself. The man
    • of today wants to flee from thinking, he wants to find his own salvation
    • than thinking.
    • apply to them some real thinking that is as yet not censored. I said
  • Title: Aspects/Evolution: Lecture I
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    • those whose thinking, as in the case of Aristotle, had
    • evolution and the age and death of Christ Jesus. I can think
  • Title: Aspects/Evolution: Lecture II
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    • Just think of all the intricate thoughts people spin out, but
    • here when one can rather think about one's prior
    • thinking even more than is happening anyway as an effect of
    • impossible to think along with something like that if one
    • yourselves what sort of thinking it is when thoughts remain
  • Title: Aspects/Evolution: Lecture III
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    • is one to come to terms with the way modern man thinks? That
    • and think of it as a hexagonal prism, closed above and below
    • who thinks in accordance with reality to form a mental
    • thinking corresponds to reality could suggest, as professor
    • always unreal. It must become habit to train one's thinking
    • Those who think the way geologists or physicists and
    • Biologists think of a tooth, for example, as if it could
    • society. Just think how essential it is that we acquire
    • imagine a more ingenious diplomatic document. Think about it
    • significant expert on Aristotle, but a characteristic thinker
  • Title: Aspects/Evolution: Lecture IV
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    • things can guide modern man's thinking in the right
    • thinking is led towards anthroposophy. The war has drawn
    • ether body. (Here too, of course, materialistic thinking
    • muddled religious thinking conjures up all kinds of
    • gained by means of symbols, he thinks that the facts
    • think it possible for a sensible person to gain the
    • stage of higher knowledge, is symbolic he thinks that ancient
    • all the periodicals will most likely make them think that the
  • Title: Aspects/Evolution: Lecture V
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    • foremost a thinker, a thinker who did not allow his thinking
    • capable of real thinking; that is, he has the ability to
    • thinking of a subtlety not encountered nowadays, and indeed
    • gives the illusion that they contain thought, but thinking is
    • precisely through that thinker of antiquity, Aristotle. It
    • thinking holds sway in Brentano's book. And when someone
    • devotes himself to the power of thinking the way he did, it
    • mind. It is a problem which today every thinking person must
    • threefold in that it thinks; i.e., forms mental pictures, it
    • feels and it wills. Thinking, feeling and willing are indeed
    • feels oneself with one's thinking, feeling and willing
    • completely isolated within the soul. Thinking at best
    • through his thinking, feeling and willing any relationship
    • thinking, feeling and willing in the human soul does not help
    • thinking, feeling and willing. He differentiates instead
    • thinking about reality or unreality, the question arises, Why
    • indeed that a man who was an eminent thinker — which
    • free when his thinking and actions are in harmony. This would
    • mean, crudely put, that if A thinks B an awful fellow but
    • expression of inner freedom. Thinking and action are not in
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  • Title: Aspects/Evolution: Lecture VI
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    • thinking, through feeling, and through the will. In each case
    • able to think the I, this thought is in itself a
    • than the obvious aspects of life. We must cease to think in
    • discovered that one's thinking, i.e., forming mental pictures
    • tendency in man to think in a pantheistic way, to simplify
    • he had found lying dead in a field. Gypsies think nothing of
    • God to everything. Naturally if one's view, one's thinking is
    • is easy to be deluded into thinking that the I is
    • it no better than the I we depict in our thinking.
    • think,” “I was,” “I am,”
    • incarnation to come is what we now think of as the I. That is
    • when we discover what thinking and willing encompass,”
    • because neither thinking nor willing live in us as something
    • guide it, whereas thinking and will can be transformed
    • cannot comprehend the Christ with the ordinary thinking that
    • nor could it be grasped by ordinary thinking. A person who
    • same nature as external objects, a different thinking must be
    • connections of things than is possible with a thinking that
    • develop subtlety of thinking up to a point. As I said he
    • necessary mobility of thinking to penetrate to the spiritual
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  • Title: Aspects/Evolution: Lecture VII
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    • become 27 years old. His powers of thinking will have
  • Title: Aspects/Evolution: Lecture VIII
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    • opinion, put forward by a gentleman who no doubt thinks
    • cannot think of any people more torn apart than the
    • Germans. You will find artisans, thinkers, priests, masters
    • this is the recognition that our life of thinking, that is,
    • in the spirit. In order to recognize that thinking is a
    • When I think, I use my brain, so thinking must issue from the
    • thinking. Just as the footprints, though found in the soil,
    • them — the imprint of thinking which is spiritual.
    • reflected. One must understand that thinking as such is
    • when we think. We become fully conscious of this only when
    • thinking frees itself, when thinking, as it were, is able to
    • catch hold of itself. Such a refined thinking can follow a
    • What thinking
    • thinking that is truly creative. The natural world can be
    • grasped by a thinking that passively assimilates what the
    • thinking that has become independent. We lack to a high
    • phenomena, to rise to a thinking that formulates thoughts
    • political life is so sterile, so unfruitful; only thinking
    • thinking as something active and alive, expressing itself in
    • etc. Just think, if our souls were present back in darkest
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