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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: St. Augustine
    Matching lines:
    • 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.
    • Maximum number of matches per file exceeded.
  • Title: Goethe, Comte and Bentham
    Matching lines:
    • 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.
    • Maximum number of matches per file exceeded.
  • Title: Bridge between the Ideal and the Real: Lecture I
    Matching lines:
    • 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 itself
    • how he experiences it there, he himself experiences
    • those ideas and feelings in his inner being. He knows himself
    • experiences in his inner sou1 as truth, he gives himself over
    • 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
    • not a question to-day of proving whether St. Augustine himself
    • could say, from his own experience, “I know myself that
    • 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 same 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.
    • Maximum number of matches per file exceeded.
  • Title: Bridge between the Ideal and the Real: Lecture II
    Matching lines:
    • around him, but would immediately feel in himself the Beings of
    • the feeling oneself as a human being as a member of all
    • than do our Angels; and that which inserts itself as
    • give man the possibility of feeling himself an historical
    • to feel himself an Ego and Astral body, and to feel his etheric
    • physical and etheric bodies were himself. But this they are
    • in man the deception that the head which he carries is himself,
    • that his hands and his whole body is himself. Wrongfully the
    • himself. That is a delusion of consciousness, my dear friends;
    • by his physical body; in olden times no man felt himself bound
    • with his physical body. Man to-day gives himself over to a
    • concerning whom he gave himself to a life of deception, in that
    • gives himself over to a characteristic delusion of life, and
    • — if man could but fully see himself and not merely feel
    • himself but realise himself as a free personality not bound up
    • Nature destroys itself and when that which to-day is Nature no
    • itself, for if what is sensible were eternal, if the
    • give compensation for what has been lost. But time itself
    • clearly for yourself. There was to be such an arrangement in
    • human Ordering appeared which in a sense so stamped itself on
    • Maximum number of matches per file exceeded.
  • Title: Cosmic Prehistory: Lecture I: The Threefoldness of Space and the Unity of Time
    Matching lines:
    • It felt itself placed into a living Something, in feeling itself placed
    • vestige of the sense of standing with his personality, his human self
    • of himself to the universe, if he distinguished above and below, right
    • was first a little child and raised himself from below upwards, when
    • and left, he experiences himself in the second element of space. This
    • variations, this feeling of oneself within this harmony of sense and
    • stood the completely free self-movement to right and left while standing
    • man felt himself to be intelligent. The participation in the above and
    • unfolding of his will, the placing of himself, with his own will, into
    • So too is it for the antipodes, and if one counts oneself in with the
    • weaving into one another. Ancient man felt as he thus experienced himself
    • itself in space, in the transitory, he therefore related the transitory
    • that one grasps in oneself what one has been in childhood and youth.
    • where it threatens to dissolve, to spiritualise itself — if we
  • Title: Cosmic Prehistory: Lecture II: Lucifer and Ahriman
    Matching lines:
    • mature, as it were, to self-knowledge of the intimate life of childhood.
    • for itself and can be approximately grasped at the time. This middle
    • we are bound to time, self-knowledge would only be possible if we waited
    • thinking and also a part of his feeling is a transposing of himself into
    • of feeling is the transposing of oneself into another region of the
    • reflect and ponder means transposing oneself into a certain region of
    • the moment your spirit fills itself with the space-thought, you transpose
    • yourself spiritually in a region where the Luciferic spirits fight against
    • know the truth means that one knows oneself to be standing in the two
    • to self-consciousness. If these forces and powers should alone work
    • and entirely a self-contained entity, to make us entirely telluric,
    • human being in this way would come to a sort of self-sufficiency. He
    • a danger in itself. But the principle also existed not to lead men to
    • fro between two perceptions. You man (he thinks to himself), you oscillate
    • himself, it extends over all the abstraction that one meets, One learns
    • comes to expression in the form itself.
    • formless, that dissolves form, becomes fluid and flexible. By life itself
    • him by the ear and whispering all the fine reasons the self-believed
    • for unity, and the Luciferic element shows itself as plurality, because
  • Title: Cosmic Prehistory: Lecture III: Romanism and Freemasonry
    Matching lines:
    • phenomenon possible. Let us assume that an age would give itself up
    • and when this very materialism prevents anything from man himself flowing
    • he devotes himself to traditional church conceptions and in this way
    • itself, that is, in the knowledge of natural order the scientist of
    • through being able to deepen oneself in the spirit itself and there
    • itself.
    • which in itself is fairly worthless and stupid. It is by a C. H. Meray,
    • preserve itself under pathological conditions
    • immeasurably and can itself become a serious phenomenon of disease.
    • it never became itself an apparatus of productivity. The whole system
    • begins to annex to itself processes of work."
    • itself doing business, now throwing someone up, now down again. Funds,
    • of Spirit-Self for the future of the social order.
    • I sought to make it clear to the Jesuit that, first, he must himself
    • but that's done with; one must not bring that about of oneself. To work
    • oneself through to spiritual life today is to begin to deal with the
    • world itself. That is the one thing, the Romish element, which had its
  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
    Matching lines:
    • conclusions about human life itself. I will first mention certain
    • last member of the human organism, in the ego itself, that man can
    • the physical body, not the physical body itself.
    • far as through these three members man develops himself in the
    • could give himself up to the quiet development proper to his original
    • acquire self-knowledge only in the second half of life) he would not
    • self-knowledge during the first half of life) — in
    • earthly goal by diverting man's subconscious force to himself, so as
    • so far as you can venture to say to yourself, “According to my
    • really becomes apt for self-knowledge only in the second half of
    • self-knowledge only in the second half of life. But — so I said
    • on us and produce a self-knowledge that is not the result of our own
    • spiritual from itself. The opposite pole is this — the illusion
    • itself produces pictures of real beings, as if the material were able
    • in a truly scientific way, as is done in the case of nature itself.
    • in an age when man must consciously begin to make clear to himself what
    • death itself comes about at a certain point of time. Everything in
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
    Matching lines:
    • it had adapted itself to the nature of man. Whereas in earlier times
    • aphorism, “Know thyself!” This ancient knowledge of man,
    • itself.
    • personality was being lost, man was threatened with finding himself
    • himself. He would indeed have been able to wring forth wisdom, but
    • only about nature, not about himself. And he would gradually have
    • now had to rise up from his own inner depths. Christ Himself had to
    • only in himself? Luciferic natures take very little interest in their
    • unable to acquire self-knowledge through his original being; he has
    • developing further. The Luciferic infuses him with self-knowledge
    • brilliant self-knowledge is clouded over by Ahriman. With the Christ
    • forces for developing the faculty that would of itself lead him to
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
    Matching lines:
    • discover it, for the Mystery of Golgotha is meant to relate itself to
    • himself as abstractly as any other Roman about what is
    • way in which Tertullian himself speaks is impressive enough. In a kind
    • a subtle observer who had already identified himself with what had
    • if only unconsciously — is confessing itself to be Christian.
    • himself belongs: Consider the Christians' God and then reflect
    • but it regards itself as sovereign and wants to grasp in terms of the
    • Under the guidance of nature itself this faculty is driven to
    • which is itself permeated with a spiritual, supersensible element,
    • the combination of flesh, blood and bones in which he found himself.
    • himself a form consisting of flesh, blood and bones — a form
    • presents itself outwardly as the visible human body. And into this
    • himself that your God is a false God — and Tertullian, whom you
    • satisfaction that a suggestion I made really to myself during my
    • I should appear to myself a prodigious Philistine if I were to count
    • himself. Otherwise its meaning is no different from what people call
  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
    Matching lines:
    • what feelings, what narrow-minded, self-satisfied feelings, the thoroughly
    • itself a half-truth, and on that account extraordinarily dangerous;
    • judgment on the people of former ages; he pats himself on the back
    • modern, self-satisfied men, enlightened, clever men, out of our consciousness
    • this Professor of Philosophy, this philosophical author, expresses himself
    • kind, he must appear to himself as standing quite uselessly around.
    • books, then, he has set himself, as he thinks, a final task: henceforth
    • has set himself this task ... now how is this to be explained?
    • science are related to reality, this ghostly natural science itself
    • appears before our eyes in her true form; as to man himself, in the
    • the ghost of himself, moral spiritual impulses cannot get through.
    • would have made himself very clearly perceptible to mankind even in
    • inspired with the forces of genius, and would have revealed itself to
    • year 666! With their lack of self-discipline people would have come
    • understand himself. And in the age of the Consciousness Soul man can
    • the being who hoped to intervene in 666 was to make himself God. He said:
    • will have to progress to Spirit-Self, Life-Spirit, Spirit-Man; and of
    • him to rise to Spirit-Self and so on. But that was to be prevented.
    • this. The writer of the Apocalypse expresses himself with a certain
  • Title: Three Streams: Lecture V: Free Human Personality by Self Training, Justinian and the Schools
    Matching lines:
    • about himself and his connection with the world. To find his place
    • self-discipline what may be called the free human personality, a real
    • control of the will founded upon self-education: that will be the
    • it only in itself, may be entirely insignificant, and yet it may be
    • Spirit-Self, Life-Spirit, Spirit-Man, would have gone by the board.
    • — the evolution to Spirit-Self, Life-Spirit, Spirit-Man.
    • personality, and then to rise further to Spirit-Self, Life-Spirit,
    • is because the secret fear we have already mentioned makes itself
    • path on which this image arises, then Lucifer would show himself. He
    • myself more cautiously, for these things still cannot be given to the
    • is knowledge concerning the course of our life itself. Because we look
    • itself in, is destroyed — just like the waters of Father Rhine.
    • we be looking for? Is there anything in nature itself to enlighten us? Yes,
    • connection with our third point, an entirely selfless social order.
    • mankind, unless at the same time a selfless social order is striven
    • content oneself with this untrue knowledge. This is helpful; it
    • yourself against Ahriman. But you must choose: either you want
    • wished to reveal to him what it had itself received as an Ahrimanic
  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
    Matching lines:
    • movement of the scales and of the beam, but the pivot itself is
    • the age when the Mystery of Golgotha itself was enacted. Three
    • reason that history, which itself has a history, has developed in
    • Spirit-Self, Life-Spirit, Spirit-Man — Augustus and his
    • itself with the past, as we have seen. This tendency is what
    • to see in the whole of nature herself something sacramental —
    • — but a science that can deepen itself to a reverent perception
    • which works like invisible radiations and no-one concerns himself
    • limits and point out how science itself will have to advance towards
    • it did not allow itself to be rooted out. So it is that Romanism, by
    • who was himself Canon of a cathedral, and therefore a true Catholic,
  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
    Matching lines:
    • conclusions about human life itself. I will first mention certain
    • last member of the human organism, in the ego itself, that man can
    • the physical body, not the physical body itself.
    • far as through these three members man develops himself in the
    • could give himself up to the quiet development proper to his original
    • acquire self-knowledge only in the second half of life) he would not
    • self-knowledge during the first half of life) — in
    • earthly goal by diverting man's subconscious force to himself, so as
    • so far as you can venture to say to yourself, “According to my
    • really becomes apt for self-knowledge only in the second half of
    • self-knowledge only in the second half of life. But — so I said
    • on us and produce a self-knowledge that is not the result of our own
    • spiritual from itself. The opposite pole is this — the illusion
    • itself produces pictures of real beings, as if the material were able
    • in a truly scientific way, as is done in the case of nature itself.
    • in an age when man must consciously begin to make clear to himself what
    • death itself comes about at a certain point of time. Everything in
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
    Matching lines:
    • it had adapted itself to the nature of man. Whereas in earlier times
    • aphorism, “Know thyself!” This ancient knowledge of man,
    • itself.
    • personality was being lost, man was threatened with finding himself
    • himself. He would indeed have been able to wring forth wisdom, but
    • only about nature, not about himself. And he would gradually have
    • now had to rise up from his own inner depths. Christ Himself had to
    • only in himself? Luciferic natures take very little interest in their
    • unable to acquire self-knowledge through his original being; he has
    • developing further. The Luciferic infuses him with self-knowledge
    • brilliant self-knowledge is clouded over by Ahriman. With the Christ
    • forces for developing the faculty that would of itself lead him to
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
    Matching lines:
    • discover it, for the Mystery of Golgotha is meant to relate itself to
    • himself as abstractly as any other Roman about what is
    • way in which Tertullian himself speaks is impressive enough. In a kind
    • a subtle observer who had already identified himself with what had
    • if only unconsciously — is confessing itself to be Christian.
    • himself belongs: Consider the Christians' God and then reflect
    • but it regards itself as sovereign and wants to grasp in terms of the
    • Under the guidance of nature itself this faculty is driven to
    • which is itself permeated with a spiritual, super-sensible element,
    • the combination of flesh, blood and bones in which he found himself.
    • himself a form consisting of flesh, blood and bones — a form
    • presents itself outwardly as the visible human body. And into this
    • himself that your God is a false God — and Tertullian, whom you
    • satisfaction that a suggestion I made really to myself during my
    • I should appear to myself a prodigious Philistine if I were to count
    • himself. Otherwise its meaning is no different from what people call
  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
    Matching lines:
    • what feelings, what narrow-minded, self-satisfied feelings, the thoroughly
    • itself a half-truth, and on that account extraordinarily dangerous;
    • judgment on the people of former ages; he pats himself on the back
    • modern, self-satisfied men, enlightened, clever men, out of our consciousness
    • this Professor of Philosophy, this philosophical author, expresses himself
    • kind, he must appear to himself as standing quite uselessly around.
    • books, then, he has set himself, as he thinks, a final task: henceforth
    • has set himself this task ... now how is this to be explained?
    • science are related to reality, this ghostly natural science itself
    • appears before our eyes in her true form; as to man himself, in the
    • the ghost of himself, moral spiritual impulses cannot get through.
    • would have made himself very clearly perceptible to mankind even in
    • inspired with the forces of genius, and would have revealed itself to
    • year 666! With their lack of self-discipline people would have come
    • understand himself. And in the age of the Consciousness Soul man can
    • the being who hoped to intervene in 666 was to make himself God. He said:
    • will have to progress to Spirit-Self, Life-Spirit, Spirit-Man; and of
    • him to rise to Spirit-Self and so on. But that was to be prevented.
    • this. The writer of the Apocalypse expresses himself with a certain
  • Title: Three Streams: Lecture V: Free Human Personality by Self Training, Justinian and the Schools
    Matching lines:
    • about himself and his connection with the world. To find his place
    • self-discipline what may be called the free human personality, a real
    • control of the will founded upon self-education: that will be the
    • it only in itself, may be entirely insignificant, and yet it may be
    • Spirit-Self, Life-Spirit, Spirit-Man, would have gone by the board.
    • — the evolution to Spirit-Self, Life-Spirit, Spirit-Man.
    • personality, and then to rise further to Spirit-Self, Life-Spirit,
    • is because the secret fear we have already mentioned makes itself
    • path on which this image arises, then Lucifer would show himself. He
    • myself more cautiously, for these things still cannot be given to the
    • is knowledge concerning the course of our life itself. Because we look
    • itself in, is destroyed — just like the waters of Father Rhine.
    • we be looking for? Is there anything in nature itself to enlighten us? Yes,
    • connection with our third point, an entirely selfless social order.
    • mankind, unless at the same time a selfless social order is striven
    • content oneself with this untrue knowledge. This is helpful; it
    • yourself against Ahriman. But you must choose: either you want
    • wished to reveal to him what it had itself received as an Ahrimanic
  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
    Matching lines:
    • movement of the scales and of the beam, but the pivot itself is
    • the age when the Mystery of Golgotha itself was enacted. Three
    • reason that history, which itself has a history, has developed in
    • Spirit-Self, Life-Spirit, Spirit-Man — Augustus and his
    • itself with the past, as we have seen. This tendency is what
    • to see in the whole of nature herself something sacramental —
    • — but a science that can deepen itself to a reverent perception
    • which works like invisible radiations and no-one concerns himself
    • limits and point out how science itself will have to advance towards
    • it did not allow itself to be rooted out. So it is that Romanism, by
    • who was himself Canon of a cathedral, and therefore a true Catholic,



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