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    Query was: self
  

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: A Turning-Point in Modern History
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    • self-education of man, which he regarded as a necessity of his time.
    • rather that by work upon himself, by self-education, man should reach
    • influence of rational necessity. Man can commit himself to follow
    • terribly abstract if he gave himself up to rational necessity. He must
    • learn what he is to create from the material itself, and from the
    • had wanted to become more personal: On Goethe and Myself. For Goethe
    • describing Goethe and himself.
    • said to himself: A lot of people go in for philosophising, and that is
    • is most evident when he has to talk about Kant. Here he found himself
    • said to himself: If so many people find so much in Kant, one must let
    • oneself seems not very significant — and perhaps one will find a
    • In conversation about Kant, Goethe would not let himself become really
    • should the social order develop?”, he looks at man himself. He
    • endeavours to achieve self-education. Only the social structure in
    • self-education is expected to come through alterations in outer
    • Schiller or Goethe could not have believed that through self-education
    • able to feel in man himself the universally human qualities that
    • spiritual descriptions of the best self-education could be written
    • way. Today he concentrates everything upon a single power in himself,
    • because he has to stand entirely on the single point of his own self
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • in feeling and ask yourself: where does it come from historically? If you
    • teachings of the church itself. Certainly the connections of these things
    • in mind the corresponding Catholic statements will say to himself: Here is
    • himself, that the dog is seeing the grass, the wheat, the stone in the
    • way has raised himself as far as possible above the animal.
    • preparing himself through the concepts of Spiritual Science for the more
    • them far more unknown than for man — and man himself has fear of
    • man would really arrive finally at thinking differently about himself
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • the soul, so that this soul is a match for much that always makes itself
    • way, nature herself is to be looked upon as direct revelation of the
    • soul of man is itself a drop in the ocean of this divine. Such and similar
    • knows that for himself he has no need to reflect about things but has
    • that would place him in a position to unite himself in a certain way
    • in thaw oneself (and this too is only a matter of belief) there is no
    • when the soul sees itself bereft of its former enjoyments and palpable
    • therefore, that man deprives himself ordinary contemplation which the
    • the soul of itself does nothing further. Thereby God becomes the principal
    • agent in the soul. He Himself instructs the soul and gives it suitable
    • drop in the ocean of the divine, therefore having itself a divine nature,
    • Himself, instructing the soul, imparting to it an infusion of wisdom.
    • statement mean that God Himself is alone active in the soul, when it
    • St. John of the Cross, admits the possibility of God Himself taking
    • senses. To pass through it, the soul has to get free from itself and
    • night of the senses. To go through it the soul must become free of itself
    • the soul felt itself summoned to vision, that is, to mystical vision,
    • it should give itself up passively to the will of God.
    • intelligently without saying to yourself something which it is true,
    • first find myself completely in harmony. There is absolutely nothing
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • itself into seven great successive epochs, of which the fourth was the
    • man himself. Both—mineral kingdom and plant kingdom as well as
    • oneself in the direction given in Knowledge of the Higher Worlds,
    • himself to what is described in Knowledge of the Higher Worlds,
    • out of himself.
    • also in a strange relation to himself. Man is on the one hand a being
    • were you able to fly yourself, if you had no need of earth under your
    • to you a very ghostly place. You do not tell yourself what is going
    • look at the external world to become conscious of himself. In the mineral
    • birth and death. For you would then say to yourself the followings I
    • science in its own domain has a perfect right not to trouble itself
    • though he were saying to himself: Now that I come to see (this happens
    • my death, including the images of my self, I should be just as stupid
    • the raging which indeed presents itself today as the next stage for
    • continually to give yourself a shake to prevent the thoughts sending
    • immediate future, for through it man will gradually raise himself to
    • or less lacking in clarity and consciousness, to push oneself upward
    • being; only you have to go on in your thought to the perception of yourself,
    • himself concerning man's life. For where this enlightenment about man's
    • generally prefers to conceive only of himself, to make a conception
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • these things with sound human intelligence, man has himself the possibility
    • far man can become ripe to look into the spiritual world himself is
    • so happen that the man says to himself: What! Sound human Intelligence?—that
    • himself or let the coal drop. This is an experience arising very often
    • and also of excluding the accompanying moral self-discipline that up
    • world, exactly the same as, for example, when he burns himself. The
    • he says to himself: The joys, the exhilarating moments of life I accept
    • his ilk, Schmoller or Reacher or anyone else you like, and ask yourself
    • himself is of a divine spiritual nature, and shall learn not to recognise
    • science, but also of taking life itself materialistically confounding
    • with—not with the fact itself but with the qualities of feeling
    • difficulty modern man generally has in getting out of himself where
    • the same kind or is it something different? And he can find himself
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • unites himself with the knowledge gained by anthroposophical research,
    • repeatedly to ask himself what attitude to the Mystery of Golgotha is
    • certain time by livingly re-uniting Himself with earthly development.
    • that as man he feels himself related in his whole existence in his whole
    • tries to prepare a path for himself leading straight from the observation,
    • expressed in a more or less masked way, the reality clothing itself
    • the matter, shows itself as the polar ic opposite of the pagan religion.
    • contemplation of what presents itself to the human gaze, to everything
    • in the human soul itself? Whither is the ancient Hebrew conception driven
    • man in that he was thinking about himself was nearer the divine not
    • having yet come to a conception of himself. At the time the Mystery
    • of Golgotha took place man had arrived at his own conception of himself.
    • Jesus himself as the individual man to whom Christ came, there is only
    • Jesus. Then the impulse spread itself out over the southern lands; everywhere
    • being of the spirit itself. Whoever really knows in Plato on whet heights
    • God, any divine Being, with whom he cannot inwardly unite himself in
    • This outlook itself springs
    • of soul that makes itself felt within us, with all the ennobling of
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • revealing Himself actively, entering into their souls, giving souls
    • this force, for making oneself acquainted with the spiritual world by
    • himself.
    • the Mystery of Golgotha. But he must give himself a shake for nevertheless
    • oneself a shake, and simply think oneself out above the sound human
    • happen—to give oneself this shake so as in spite of all to learn
    • Christ came once again, united Himself with the men who peopled the
    • did not unite Himself with individual man, there He united Himself with
    • reached for this later time. In Goethe himself, for the fifth post-Atlantean
    • may be said to have held sway, all that prepared a way for itself and
    • found of what assured the matter a fully scientific basis, I myself
    • Europe itself that will be called upon to understand this threefold
    • He is alone for a quite definite reason and must feel himself alone.
    • of Goethe himself which arises when you have let the book have its affect
    • than human, if we look back at Goethe himself, beneath much of what
    • when Goethe set himself to express what was greatest he never brought
    • unsound, how much in it is like the figure of Mephistopheles itself.
    • itself. (see R LV.)
    • as it also corresponded to Platonism. The boy erected for himself a
    • of an intellectuality open to influence, but out of what is human itself.
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  • Title: Migrations ...: Lecture 1: The Social Homunculus
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    • conditions, so that the working class itself may bring about a change
    • by their leaders, there is something which asserts itself as a remnant
    • but it places itself livingly within the economic structure, within
    • the earth is an organism which is complete in itself, ever since the
    • however, far less important than the work which he thus saves for himself.
    • and the labour which he could save for himself, through this picture as
    • process itself; and on the other hand, it is influenced by that which
    • which did not come from the social structure itself, but which entered
    • catastrophes of the present time. For the social organism itself,
    • Nature. And the course of human development itself, must supply to the
  • Title: Migrations ...: Lecture 2: What Form Can the Requirements of Social Life Take
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    • himself at the very summit of his own personality. He seeks to unfold
    • itself to obsolete ideas. In the countries where such obsolete structures
    • of goods, but a socialistic production; the community itself is to produce,
    • himself consumes the goods which he produces, to the whole community. The
    • self-consumption, so that the consumer is at the same time the producer,
    • price of the rails then reflects itself in other phenomena of social
    • life itself will convince them that the confused ideas which arose during
  • Title: Migrations ...: Lecture 3: Emancipation of the Economic Process
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    • in natural science itself, and in tasks immediately connected with natural
    • so that the human being himself is cut off from that which interests
    • seeks to separate itself entirely from all the external realities of
    • about Ahriman! Let Ahriman be Ahriman; I devote myself to the impulses
    • But even as man unites within himself body, soul and spirit, which are
  • Title: Migrations ...: Lecture 4: Three Conditions Which Determine Man's Position
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    • he gave poetic expression: The human being feels himself at the top
    • demand which was conjured up by the cultural process. itself. If production
    • Reveals itself in thee, and becomes
    • That thou mightst find thyself
    • Thyself as spirit.



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