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  • Title: Lecture: Mathematics and Occultism.
    Matching lines:
    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • from material perceptions, as a simple experiment on one's own self
    • withdraw into himself and does not allow any material impressions of
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • empty when it rids itself of the contents of sense-perception. It was
    • experiences within himself to its full extent what Plato here implies,
    • sense-perceptible form leads me beyond itself; it can only be for me a
    • “Learn to emancipate thyself from the senses by mathematics,
    • thyself an imperishable and eternal knowledge when thou learnest to
    • itself fails to afford any immediate expression. But the method of
    • realm of mathematics itself, towards the super-sensible. This has come
    • render it possible for us to calculate with it; but in itself as such,
    • Thus, for our spiritual perception, Space itself is called to life.
    • Extension itself becomes the creation of the extensionless. Thus did
    • self-knowledge” the inner nature of our own spiritual
    • it does present itself as a good educational means. It teaches him to
    • effect a strict mental self-education where sense-perceptions are no
    • himself the transition from thought permeated with sense to thought
    • Maximum number of matches per file exceeded.
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
    Matching lines:
    • not enrich. But one must not allow oneself to be deceived by the
    • Goethe himself often has shown how justified we are in
    • the track that you have marked out for yourself. You seek for the
    • himself at one with the world as a great, beautiful, worthy whole,
    • itself at the goal, cry out for very joy, and be lost in admiration
    • upon this stage, he expressed himself thus concerning it:
    • comprehension of polarity and self-perfecting evolution,
    • to raise itself, nor can spirit be prevented from attracting and
    • the strictest inward self-education. To this he frequently refers;
    • he himself says concerning his connection with the earthly part of
    • Anthroposophical teaching of Spirit-self, Life-spirit, Spirit-man).
    • Delight thyself in forms long past away!
    • expresses himself very clearly on the subject of the spiritual
    • soul with the higher self. The illusion that the real man
    • desires as enemies, and was obliged to place himself under the rule
    • lower nature that it becomes by itself an expression of the higher
    • In his way Schiller refers to the higher self of man thus:
    • himself.
    • accomplishes within himself an education which brings him
    • one another by a river. The river itself stands for the astral plane. On
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Development: Lecture II: The Psychological Foundations of Anthroposophy
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    • itself to the scientific type of conception just described. This can
    • itself justified in asserting that knowledge is not something
    • finished, complete in itself, but something fluid, capable of
    • evolution. It believes itself justified in pointing out that, beyond
    • conscious, possesses as complete logical watchfulness over himself,
    • course of this further development, of self-possession and other
    • the mind itself. In this process, concepts do not play the role of
    • Wisdom which expresses itself in sacrificial love may be thought of
    • that the mind feels itself permeated by an experience of itself not
    • condition of the mind. One of these manifests itself in an attentive
    • kept under complete self-possession — that, behind the
    • experience oneself within this as the normal consciousness
    • experiences itself within the physical bodily organization. (The
    • — and, most important, with never relaxed self-possession
    • about by the exercises, the spiritual researcher must render himself
    • a real beholding of oneself. The inner being of man thus learns to
    • know itself not merely through reflecting about itself as the bearer
    • know itself as it is, without relationship to a content coming from
    • the senses; it experiences itself in itself, as super-sensible
    • self-observation, attention is withdrawn from the things cognized in
    • Maximum number of matches per file exceeded.
  • Title: Mission of Spiritual Science and Its Building at Dornach
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    • acquainted, and about that building itself, it is in no wise my
    • gave the name. Our science itself leads us to, the conviction that
    • placed itself for a time within the framework of the general
    • time endeavoured, purely out of what I had discovered for myself, to
    • if the occasion should have presented itself in the Theosophical
    • mission of spiritual science itself. It may be quite easy to understand
    • In order to make myself
    • educates itself by the facts of nature itself.
    • spiritual investigator, he puts himself into such a state, that there
    • itself becomes a living being within him. Thereby he has grasped
    • be experienced in itself alone. Thinking may be made active, so as to
    • body, together with what he has developed within himself; and one who
    • cannot himself investigate spiritually, really need not see that the
    • itself as an object to the spiritual investigator is of a soul and
    • with them. But this turning to the dead must itself be of a purely
    • life. In this connection I can perhaps make myself clear in the
    • able to create something in nature itself. Knowledge of nature does not
    • a religion, any more than natural science surrenders itself to the
    • are aroused by spiritual science itself, the name “GOD” is,
    • himself declares.
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • environment in which the individual finds himself, and how the work, for
    • powers of soul, and familiarizing himself with the more recent
    • of necessity, presented by the life in which the human being finds himself
    • devoted himself for awhile to the spiritual ideas advanced by Zschokke.
    • Buechner and others weaned him away. He allowed himself to be
    • sometimes a good thing to forget oneself in the world, it is not a
    • For observe, the drop would not throw off particles from itself, were the
    • at no time in his life would have committed himself to such a purely
    • of the earth ball had established itself firmly even at the time when Goethe
    • way that the musical ear is related to the concept which only concerns itself
    • symphony manifests itself through the phenomenon of vibrations. And I
    • spiritual researcher himself. The relationship between the Spiritual Science
    • researcher and the human being who carries on no research himself, but
    • one and will be here figuratively presented. The spiritual researcher himself
    • point, a spiritual researcher himself. Yet this is not essential in order,
    • only at the beginning of its development, it is intelligible, nay self-evident,
    • Body” is in itself of no special importance, so I beg you not to take
    • draw near, that we see what has united itself with the earth, and has
    • within the earth, stimulates earth life itself by reason of spirit having
    • united itself with the earth, and during the winter the earth itself, as a
    • Maximum number of matches per file exceeded.
  • Title: Article: Knowledge of the State Between Death and a New Birth
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    • kind of spiritual investigation which finds itself in conflict with
    • former could rid itself of the erroneous belief that true spiritual
    • indicate here what transpires in the soul when it subjects itself to such
    • itself. Every kind of thought content then disappears from
    • consciousness and the soul experiences herself consciously in the
    • an inner activity of will which bears its reality within itself. The
    • direction, may make itself as familiar with the purely spiritual
    • it has freed itself from the soul force which ordinarily leads to
    • in which it presents itself. Thus it differs from what is experienced in
    • developing the activity of thinking, one comes to experience oneself
    • oneself outside the existence that is connected with the body. Ordinary
    • experience itself. And it is precisely through this experience that
    • has only grasped oneself in a purely spiritual form of existence. A
    • loneliness to experience oneself in a world, not merely to possess
    • oneself. Yet another feeling arises. One feels one must lose again the
    • acquired spiritual self-experience, if one cannot confront a spiritual
    • spiritual man does not present himself like an outer being perceptible
    • outwardly. He reveals himself through his inner nature by developing
    • as unfolded up till now. One really discovers in oneself a second
    • ‘will-reality,’ born from developed thinking, unites itself with
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • environment in which the individual finds himself, and how the work, for
    • powers of soul, and familiarizing himself with the more recent
    • of necessity, presented by the life in which the human being finds himself
    • devoted himself for awhile to the spiritual ideas advanced by Zschokke.
    • Buechner and others weaned him away. He allowed himself to be
    • sometimes a good thing to forget oneself in the world, it is not a
    • For observe, the drop would not throw off particles from itself, were the
    • at no time in his life would have committed himself to such a purely
    • of the earth ball had established itself firmly even at the time when Goethe
    • way that the musical ear is related to the concept which only concerns itself
    • symphony manifests itself through the phenomenon of vibrations. And I
    • spiritual researcher himself. The relationship between the Spiritual Science
    • researcher and the human being who carries on no research himself, but
    • one and will be here figuratively presented. The spiritual researcher himself
    • point, a spiritual researcher himself. Yet this is not essential in order,
    • only at the beginning of its development, it is intelligible, nay self-evident,
    • Body” is in itself of no special importance, so I beg you not to take
    • draw near, that we see what has united itself with the earth, and has
    • within the earth, stimulates earth life itself by reason of spirit having
    • united itself with the earth, and during the winter the earth itself, as a
    • Maximum number of matches per file exceeded.
  • Title: Article: Luciferic & Ahrimanic in their Relation to Man
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    • research, shows itself to be closely bound up with the processes of
    • resolves itself into clearly distinguishable periods. The fourth
    • of life man could attain to no consciousness of himself that he could
    • the service of human self-knowledge. This self-knowledge, however,
    • a finer self-knowledge does it emerge out of the so-called
    • the field of consciousness. It thus perceives that the self-knowledge
    • decades, unless a force for self-perception, independent of the body,
    • self-perception by way of the will is made possible in the first half
    • the power of self-perception. It dries up in middle life. In
    • its stead there develops for self-perception a power of thought on
    • view presents itself to the consciousness trained in supersensible
    • understands itself — are impenetrable for ordinary
    • Only in middle life it makes itself especially noticeable by
    • It is active when a man considers himself more highly endowed than
    • processes reveal itself to ordinary consciousness which would render
    • withdrawn himself from the forces which accord with his own true
    • cultivation of a proper attitude of soul to withdraw oneself from the
    • soul life it disguises itself in all sorts of self-deceptions which
    • itself felt. This prevents man from following up the deeper spiritual
    • would limit himself to the purely material and external side of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Mathematics and Occultism.
    Matching lines:
    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • from material perceptions, as a simple experiment on one's own self
    • withdraw into himself and does not allow any material impressions of
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • empty when it rids itself of the contents of sense-perception. It was
    • experiences within himself to its full extent what Plato here implies,
    • sense-perceptible form leads me beyond itself; it can only be for me a
    • “Learn to emancipate thyself from the senses by mathematics,
    • thyself an imperishable and eternal knowledge when thou learnest to
    • itself fails to afford any immediate expression. But the method of
    • realm of mathematics itself, towards the super-sensible. This has come
    • render it possible for us to calculate with it; but in itself as such,
    • Thus, for our spiritual perception, Space itself is called to life.
    • Extension itself becomes the creation of the extensionless. Thus did
    • self-knowledge” the inner nature of our own spiritual
    • it does present itself as a good educational means. It teaches him to
    • effect a strict mental self-education where sense-perceptions are no
    • himself the transition from thought permeated with sense to thought
    • Maximum number of matches per file exceeded.
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
    Matching lines:
    • not enrich. But one must not allow oneself to be deceived by the
    • Goethe himself often has shown how justified we are in
    • the track that you have marked out for yourself. You seek for the
    • himself at one with the world as a great, beautiful, worthy whole,
    • itself at the goal, cry out for very joy, and be lost in admiration
    • upon this stage, he expressed himself thus concerning it:
    • comprehension of polarity and self-perfecting evolution,
    • to raise itself, nor can spirit be prevented from attracting and
    • the strictest inward self-education. To this he frequently refers;
    • he himself says concerning his connection with the earthly part of
    • Anthroposophical teaching of Spirit-self, Life-spirit, Spirit-man).
    • Delight thyself in forms long past away!
    • expresses himself very clearly on the subject of the spiritual
    • soul with the higher self. The illusion that the real man
    • desires as enemies, and was obliged to place himself under the rule
    • lower nature that it becomes by itself an expression of the higher
    • In his way Schiller refers to the higher self of man thus:
    • himself.
    • accomplishes within himself an education which brings him
    • one another by a river. The river itself stands for the astral plane. On
    • Maximum number of matches per file exceeded.
  • Title: Article: Supersensible Knowledge
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    • cross till he can open for himself the portals which by their very
    • this Science itself is powerless to remove them. He who fails to feel
    • knowledge. There is, however, a definite experience in Self-knowledge
    • whereby one weans oneself of this belief. This experience consists in
    • the methods of Natural Science itself. If the conceptions of Natural
    • place before it; while Natural Science itself is like the picture,
    • itself dissolves away. Moreover, this experience reveals the emptiness
    • self-knowledge brings us an answer to this question. We then perceive
    • and ‘Force.’ To the man who can experience himself in true
    • self-knowledge, on the one hand in the act of knowing Nature, and on
    • again into a way of thought which, within Natural Science itself, is
    • soul images and forms of Reality whereby Nature reveals herself to
    • will he tell himself, that to unveil the supersensible domain an
    • the depths of one's own being. But a mature self-knowledge reveals in
    • experienced originally. A man may then believe himself confronted by a
    • of the human Self depend upon the power of Memory. The same force of
    • Self-consciousness that is bound to the bodily nature, stands in the
    • which places him, as a self-conscious being, in the midst of Nature.
    • nature of Self-consciousness and Memory which would reveal its
    • physical organisation depend. One of these forces reveals itself in
    • Maximum number of matches per file exceeded.
  • Title: Oswald Spengler: Article I: Spengler's "Perspectives of World History"
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    • nature, which is accomplishing itself near, with, and in the
    • plant. The individual is not free to look out for itself, will
    • for itself, or choose for itself.”
    • declares itself as early as the Gothic architecture —
    • nature herself was tottering ... And these machines become in
    • itself superior to its macrocosm, but here the little
    • modern technology. The newer thinking has trained itself to
    • something about itself when it understands how it conceives the
    • deficiency. If it understands itself in its greatness and
    • himself, with only darkness before him if he looks into
    • himself with this cognition.
    • has trained himself to experience lifeless nature, then he
    • raises himself to freedom. For pictures cannot influence
    • awakes. It must awaken in itself the spirit which
  • Title: Oswald Spengler: Article II: The Flight From Thinking
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    • “Thinking gives itself much too high a rank in life
    • life itself. Of this thinking one may say that what works
    • asserts himself against the facts and makes them useful to
    • himself or succumbs to them, looks down on mere truths as
    • abstract method. This is not, in itself, a force which drives
    • spectator of life. This spectator-standpoint shows itself
    • in Spengler. As a modern man he has lived himself into this
    • tragedy in the life of modern man. He has raised himself to the
    • concerning itself, approaches the events of the historical life
    • abstract thinking, which is afraid of itself and seeks to
    • drown itself in dreams!
  • Title: Oswald Spengler: Article III: Spengler's Physiognomic View of History
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    • this thinking remains honest, it must limit itself to
    • But just in what reveals itself only behind the physiognomy
    • himself to the physiognomies of cultures. “There are
    • completely immerses himself in intellectualistic thinking and
    • worships the god who reveals himself in another place and in
    • the soul raises itself to the “higher” god whose
    • feels himself as the sheath of the unitary world-spirit which
    • self-consciousness.”
    • Arabism lives itself out as a pseudomorphosis. It takes on the
    • experiences this environment, shows itself to be a
    • elemental self-perception which makes itself a part of
  • Title: Oswald Spengler: Article IV: Spengler's Spirit-Deserted History
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    • the spirit works in the blood, how it expresses itself in the
    • life finds the active nobility, which spends itself
    • creating in time. For Spengler that which works itself
    • spirit works through men and brings itself to manifestation in
    • that has arrived at self-expression in sensible forms, but
    • has reached the point where man, as man, frees himself from
    • frees himself from the old associations. Spengler's ideas
    • constituents of itself. This is the idea that Civilization
    • humanity, which process lives itself out in the impulse
    • “With the formed state, high history also lays itself
  • Title: Lecture Series: William Shakespeare
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    • That Shakespeare himself did not publish his plays was simply in
  • Title: Lecture: William Shakespeare
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    • Shakespeare himself did not publish his plays was simply in
    • simply asked himself: how should a ghost or a witch appear on the
  • Title: Schiller and Our Times: Lecture I: Schiller's Life and Characteristic Quality
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    • question therefore forces itself on us, what has happened since
    • itself.
    • personality had cut asunder the bonds between itself and the
    • itself firmly in the world.
    • himself the question how we have to understand the working of
    • soul expresses itself in gesture and in feeling. He seeks to
    • explain to himself, in fine and illuminating fashion, what
    • is how Schiller tries to make clear to himself the eternal of
    • people, he busied himself with history and philosophy, and we
    • had a piece of Marquis Posa in himself, and so Schiller's
    • Schiller, too, had put the question to himself in this way; and
    • education into harmony. As man, he feels himself free through
  • Title: Schiller and Our Times: Lecture II: Schiller's Work and its Changing Phases
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    • thought about his relation to himself, to nature, the universe
    • and God, he found himself ready established within the
    • nature and moral feeling or what man develops within himself as
    • of a man who bears in himself the opposition between the
    • called upon to produce some harmony between nature and himself.
    • of Marquis Posa. Schiller himself tells us how his interest at
    • How all weaves itself to a whole; one thing works and lives in
    • To foster nature in himself, himself in nature.
    • being of things. That which is the thing-in-itself, is hidden
    • noted the path you have traced out for yourself. You seek for
    • in their selfless friendship and mutual devotion
  • Title: Schiller and Our Times: Lecture III: Schiller and Goethe
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    • nature, finding himself unsatisfied when he grasps something
    • Schiller came to Weimar, he felt himself repelled by what he
    • not as a heroic enthusiast as Schiller himself would have done,
    • have written the essay himself. But there is still evidence how
    • impressions; whereupon Goethe remarked that for himself
    • Schiller's true greatness as a man shows itself in the way in
    • letter which Schiller wrote to Goethe after he had sunk himself
    • noted the path you have traced out for yourself. You seek for
    • to nature, who is himself still nature within nature, creates
    • an example how greatness can defend itself against the
  • Title: Schiller and Our Times: Lecture IV: Schiller's Weltanschauung and his Wallenstein


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    • his life and with Schiller it was the same. Schiller himself
    • with the law of his will within himself, firm in his own person
    • the confusion of his ideas concerning himself with the message
    • develops there is something that is born in himself. The view
    • nature herself speaks and acts in him, so Schiller comes in
    • himself. He is the slave both of necessity in nature and of the
    • may be in one case a personality built upon itself which
    • it collapses upon itself. What Hebbel demanded as the necessary
    • the world, he tells himself, and he has sought it as he does in
  • Title: Schiller and Our Times: Lecture V: Schiller, the Greek Drama and Nietzsche
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    • he himself felt as sympathy or antipathy. When the objection
    • autonomy, tried to raise himself to the sunlit heights of pure
    • abstracted, it is still possible to put oneself into it by the
    • does, no doubt, express itself in stirring tones, as, for
    • took you in, covered you with my cloak; myself was your nurse,
    • myself. They were all strangers, you the child of my house.
    • the character, the inner life, which unfolds itself before us,
  • Title: Schiller and Our Times: Lecture VI: Schiller's Later Plays
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    • situation complete in itself in which only the characters have
    • so as to express himself, not in everyday but in elevated
    • Goethe. He himself called Goethe's mind intuitive, his
    • disputing brothers in love for herself; and so she saves the
    • has grown up without himself knowing what his ego is. During a
    • had found himself. He stands in the presence of his mother, who
    • which he had imagined to himself. He can no longer throw it
    • from himself; yet the preconditions of this ego fall from
    • like ivy which welds itself to the past, sadly and dreamily.
  • Title: Schiller and Our Times: Lecture VII: Schiller's Influence during the Nineteenth Century
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    • Shakespeare, wrote a sonnet about himself, which shows what his
    • power of a man's will to turn himself into a genius.
    • the matter in itself that it should have artistic effect. This
    • acquired his influence and made a home for himself in the
    • of Hegel, who had himself defended Schiller against the
    • type, found himself forced into opposition to his own earlier
    • itself, abstract and isolated from everyday life. Goethe and
    • risen from the world around him and established himself on his
  • Title: Schiller and Our Times: Lecture VIII: What can the present learn from Schiller
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    • the realm of phantasy. That, in itself, is a rejection of the
    • the spiritual content of his time. He felt himself especially a
    • to emphasise the rights of the ideal. Even art called itself
    • easy to drag oneself down to the materialistic view when
    • man become free in himself? How is he to become free from his
  • Title: Schiller and Our Times: Lecture IX: Schiller and Idealism
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    • himself by looking at the divine pattern. This type of
    • ennoble himself than could be achieved by teaching. As
    • acts virtuously of himself. Earlier in his The Stage as a
    • disregards himself and looks at world history objectively. This
    • objective, divine image of the world, and create for himself a
    • delusions; Schiller also occupied himself with this
    • spiritual in the external world instead of in himself, is
    • stranger interrupts and unmasks the trick; but himself produces
    • itself in the soul of man.
    • the only means for Schiller by which it could reveal itself. He
    • man raised himself to the divine while bringing god down,
    • making god into man and raising himself by god's means. Mankind
    • raised himself. He had raised himself, as a true seer, to the
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture I: The Eternal and the Transient in the Human Being
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    • that time. Every judgment should be quiet; one had to make oneself able
    • only to take up everything in oneself. If anybody passes sentence without
    • itself? Or do we find it outside? The single flower blossoms and passes,
    • state has passed, what presented itself as a leading idea has remained.
    • today, he does not give himself the answer of the naturalists of the
    • his great discoveries in biology, would he have limited himself to examine
    • the physical heredity. Goethe himself felt in such a way speaking in
    • of eternity because he carries something eternal in himself. The human
    • mind feeds itself from the eternal laws of the universe, and only thereby
    • would only recognise the transient in the world if he were not himself
    • under given conditions. Also the soul has adapted itself; it has taken
    • up a lot in itself and has improved itself. We carry into another incarnation
    • This question, which could suggest itself upon you, I would like to
    • perfection of his consciousness. As well as Buddha says of himself:
    • it in himself uses the tool better than somebody who only knows the
    • transient. He strives for invigorating the eternal in himself by means
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture II: The Origin of the Soul
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    • exposes himself to misunderstandings and attacks from two sides. Above
    • wants to know nothing about the soul itself. The modern natural sciences
    • spiritual. As life only seizes the form of the animal to present itself,
    • to investigate what presents itself us physically, soul and mind are
    • itself from the organic forces, from the germ, the human being also
    • question to himself and checks it unreservedly, finds that the mind
    • of kama, the higher mind soul builds itself from the spiritual realm.
    • qualities in itself which point to its origin from other animal species.
    • The soul which itself is eternal rises from the eternal origin. Theosophy
    • itself, but by the great teachers helping this human race.
    • who himself was no theosophist, speaks in one of his often misunderstood
    • of our movement is to give back this era the confidence in itself and
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture III: The Nature of God from the Theosophical Standpoint
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    • a different way than the European scholarship. It was a self-education,
    • a self-development what was searched for by the pupils of wisdom above
    • They searched for self-education
    • dry up. It is similar if we are going to have to take the self-education
    • that way. He looked for a guide for himself. This gave him clues how
    • reach the divinity. We must approach it more and more. Self-development
    • which reveals itself time and again and which is identical with the
    • far beyond the sea of opinions. Truth itself is still hidden in the
    • of the word. The theosophist comes out of himself with his sensations
    • and his thinking. He says to himself: I must have opinions, because
    • and concepts of the riddles of existence; but I have something in myself
    • myself that is more than thinking that goes beyond thinking: this is
    • himself and cannot enclose God. There we must say to ourselves: beyond
    • truth goes which reveals itself to you which we must feel and which
    • expresses itself in that which I told now. We may be convinced that
    • changes and never shows itself as a whole. — Then we may also
    • fetish adorer, who makes the image of matter and energy to himself and
    • above himself. Then his imagination creates an image of him. The gods
    • true that really the human being creates his gods to himself? Is it
    • say that the human being, in so far as he forms himself physically,
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture I: The Epistemological Basis of Theosophy I
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    • who has taken up the western philosophy in himself and has the whole
    • and science it is much more difficult really to familiarise himself
    • has familiarised himself with this or that of the shadings which the
    • himself to Kant. After different matters were striven for in the philosophy
    • everybody has to orientate himself to Kant, and only somebody who does
    • else than he himself wanted. He expressed it with the words: he believes
    • the fact that something manifests itself to us in the things that goes
    • He looks for a way out. He had made himself used through his whole youth
    • I myself build it in my mind. Thus a passage begins with Kant with the
    • 180 degrees. Thus Kant justifies the laws out of the human being himself.
    • the law of experience has to be. About the “thing-in-itself
    • their origin in the “thing-in-itself,” we can find out nothing
    • is not the “thing-in-itself.” What submits to my eye or
    • is the perception, the sensations. These are the effects of any “thing-in-itself,”
    • only subjective. It is only that which I myself build up.
    • himself he spins his whole world of experience and builds up it according
    • a “thing-in-itself,” but only of an image world. He says
    • really steadfast? Is the “thing-in-itself” unrecognisable?
    • at all. If the “thing-in-itself” were only an illusion,
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture II: The Epistemological Basis of Theosophy II
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    • of a “thing-in-itself,” but only of the quite subjective world of
    • himself. That means that we have to register a reversal in Kant himself. Because
    • to the root of the “thing-in-itself.”
    • a sensation. Then the eye puts the picture again outwardly, surrounds itself
    • stimuli. We can know nothing about the “thing-in-itself.”
    • also not my own. There is no being. — I myself do not know at all, and
    • do not contain anything, without any significance and purpose. I myself am one
    • of these images; yes, I myself am not this, but only a confused image of the
    • have nothing before myself than an object which I have to transform again to
    • as proofs? He proved that we can know nothing about a “thing-in-itself
    • must be “something-in-itself.” Thus we cannot necessarily prove
    • says: we find the way to the “thing-in-itself,” while we see the
    • Anybody who calls himself theosophist could have never accepted this dualism,
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture III: The Epistemological Basis of Theosophy III
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    • and concepts appear finally as being born by the human soul, as a self-product
    • of view. The theosophist knows no disproof. He does not position himself only
    • for us who is right or who is wrong. Who positions himself firmly on his own
    • can also prove the truth of his thoughts like he may do this himself. One can
    • always be mistaken, but one may not position himself sophistically on the point
    • was called: Eduard von Hartmann himself. He showed that he could completely
    • position himself on the standpoint of the naturalists. If he had set his name
    • that the advanced human being can also position himself on the subordinated
    • I am and in myself, so that I know from myself what forms the basis of my idea.
    • May be everything else that surrounds me an idea, I myself is my will. —
    • actually. For this sentence is a self-annihilating sentence which has only to
    • Our self-knowledge is also tied to the same laws and rules to which the law
    • it must be true that I myself am my idea with everything that is in me. Thus
    • admit that everything that he has ascertained about himself is only his idea.
    • Baron Münchhausen pulled himself out of the swamp by his own mop of hair.
    • Schopenhauer did this himself. He
    • positions himself on the standpoint: I myself know myself as a willing one.
    • myself in the world as an idea. As well as I am will and manifest myself, also
    • is the will of these things. — Thus Schopenhauer showed the way to self-knowledge,
    • this. Forming an idea can be compared with a seal and its impression. The “thing-in-itself
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  • Title: Spiritual Teachings of Soul/World: Course I: Lecture IV: Theosophy and Christianity
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    • N. Chakravarti himself said that also for him theosophy has brought something
    • Friedrich Strauss find? He found that the real Son of God cannot present himself
    • God which manifested itself in Jesus of Nazareth.
    • Jesus, the world itself came into being. “In him was life, and that life
    • believers. He was not himself the light; he came to bear witness to the light.”
    • Strauss wants. Not the whole human genus was able to accept Christ in itself;
    • should come who once showed the whole fullness of the infinite spirit in himself.
    • that he himself still knew people who had for their part still known apostles
    • fulfilled itself. If we look at this, we stand completely on the ground of theosophy.
    • made the table yourself. You admit calmly to be a layman of making tables. However,
    • the culprit only made himself liable to prosecution in the physical life if
    • not have to die. Christ took the sacrifice of the cross on Himself; so that
    • is a testimony that the human being feels the word living in himself if he passes
    • above all it tries to raise itself and to develop the highest knowledge because
    • it is convinced: if it has purified itself, has spiritualised itself, the spirit
    • yourself the word and the being.”
    • words only, but let evoke in yourself what speaks out of him.
    • our words express that which He is Himself. However, theosophy wants to prevent
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture I: Theosophy and Spiritism
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    • science which limits itself to external facts in the material world and the
    • age. Our otherwise so perfect science limits itself to natural science, as far
    • science of soul and mind positions itself apart from the modern science of materialism
    • himself with spiritistic experiments. One believed to argue against him that
    • a Morning- and an Afternoon-Crookes to us. In the morning, if he concerns himself
    • himself to the investigation of spiritistic experiments, he is crazy. The fact
    • with the concerning question even more splendidly than Darwin himself. His merit
    • that he is shown as a poor lost because he occupied himself with spiritism and
    • has a spiritual nature in himself that his life between birth and death is only
    • wave expresses itself at first in the appearance of spiritistic phenomena. It
    • to itself, to a higher, spiritual life. Unfortunately, one sought for too much
    • of the human right of self-determination if he should give up that level of
    • should transport himself back to the state which he has already gone through
    • and, hence, the human being should also not transport himself back to phases
    • the spiritual beings only maintaining his full, free self-determination is accepted
    • few have so much self-knowledge that they understand the origin and the determination
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture II: Theosophy and Somnambulism
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    • divine influence and conveys the volition of the godhead itself. Not only those
    • which the human being abandons himself every now and then to get over the tiredness
    • as a ticking as your usual ear hears it, but it has transformed itself, has
    • symbolised itself to the scatter of the horses of a passing cavalry regiment.
    • priest transforms himself, he gets wings, he changes into a cock, he crows!
    • but this event has transformed itself like lightning into a quite dramatic action.
    • himself, so to speak, he can face himself in the dream. We retain at first that
    • the dreaming person can observe himself quite objectively among the different
    • awakes with headache. Headache has expressed itself symbolically in this cellar.
    • outside world, but also our own physical body express itself allegorically in
    • who indulges in egoism, from that of a person who devotes himself in unselfish
    • picture which I only must create to myself to be able to perceive the flame
    • and the etheric double body. But everybody has this as a phenomenon before himself;
    • which he has put beside himself, and he does not keep on writing, he feels as
    • put the question to himself: why do we find the laws, the concepts and ideas
    • laws out of himself, he finds these laws in the orbits of the planets and in
    • so that he can orientate himself in the world, with exclusion of his bright
    • consciousness in himself. At that time he was really a being which did not perceive
    • the processes round itself in the way as we perceive them with our bright daytime
    • can never convince her/himself because he/she does not have the controlling
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  • Title: Spiritual Teachings of Soul/World: Course V: Lecture I: What Does the Modern Human Being Find in Theosophy?
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    • which ideas the human being made to himself in the different epochs, ideas of
    • goes beyond the sensory one, which rests on the so-called self-knowledge of
    • about self-knowledge of the mind, of abilities which exceed the mere consideration
    • layer. If anybody transports himself into that soul region, he is able to obtain
    • figure time and again is life itself. For you cannot seize life rationally with
    • enclosed in itself the force, the same force which is able to let come into
    • we ascend to the human being if the human being considers himself, takes a look
    • in my soul drives me. Why do I feel revulsion? Because I feel a force in myself
    • is why he was led to the idea of reincarnation by itself.
    • it indicated in various forms with Goethe even if Goethe did not express himself
    • in the being itself, that which took place in the souls of Raphael or Michelangelo
    • higher being as spirit. The consideration of the spirit itself and its demands
    • the spirit demand from the human being if he immerses himself in this spirit?
    • up the soul to itself like with magnetic forces. On the one side, we see the
    • I have merely taken a thoughtful self-reflection into consideration which every
    • human being — if he finds the necessary rest in himself and is involved
    • Somebody, however, who has developed the higher spiritual abilities in himself,
    • self-illuminating spirit from the peculiar glimmering of the light, which is
    • this has completely moved it up to itself and joins with it. This spirit appears
    • heats up the water; this is the work of the ball. However, the ball itself has
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  • Title: Spiritual Teachings of Soul/World: Course III: Lecture I: Theosophical Teachings of the Soul. Part I: Body and Soul
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    • Self-knowledge is necessary to be able to tell the human beings
    • Socrates could get the loftiest knowledge, the knowledge of God through self-knowledge
    • I myself. But great human beings also have big shortcomings, and thus it may
    • which does not belong to the sermons of Buddha himself which was written down
    • of Greek thinking in himself — listen to me who you have come along, the
    • into being from the lifeless by itself. He gradually distinguishes a so-called
    • is clear to himself about the fact that something appears within the human soul
    • human being is able to discover strictly self-contained laws which no external
    • has a life in himself which is independent of the external physical life that
    • he must get the highest truth out of himself, then one also sees that the best
    • only a development, but history, is able to become clear to himself about the
    • thoroughly — that the human being can make himself independent in double
    • lifts itself out of the body gradually.
    • of the soul which expresses itself in the words: that spirit which has collected
    • tomorrow results from yesterday and today — this spirit freeing itself
    • The deep sense of the Greek myth of drinking from the Lethe River reveals itself
    • higher and higher, the more it frees itself of any sensory phantasm. Who searches
    • in our inside. We want to search for the spirit where it reveals itself, while
    • still higher, of something unlimitedly perfect in itself. This human soul has
    • human soul is just like the water which is not cold and not warm in itself,
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture II: Theosophical Teachings of the Soul. Part II: Soul and Human Destiny
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    • One was right in the middle of the materialistic thinking. He was clear to himself
    • human being expresses itself, that entity by which the one differs from the
    • are something particular, something that really exists for itself, compared
    • with everything that expresses itself in space and time before our eyes and
    • as a person works and acquires for himself — as a simple trivial observation
    • If the naturalist asks himself honestly researching according to the law of
    • being, the soul researcher, has to ask himself if he wants to understand the
    • an extent that we would have to study any single lion for itself. We realise
    • fact: any human being is a species for himself. This is a sentence which does
    • the single human being as a miracle who is a whole, a species for himself, with
    • what expresses itself in the biography, without wanting to explain him without
    • of soul-life has to put the question to himself concerning every single soul:
    • for itself, to accept it as a miracle. Hence, he says, we must go back with
    • after species incarnates itself and a transformation of the species takes place,
    • West knows it. He says to himself: what I experience is an effect of the soul-life
    • I myself carry out today is a cause and does not remain without effect. My soul
    • embodies itself again and again, and that will determine the destiny of this
    • we accept it not as a miracle in itself, but if we look at it in its reappearing
    • not profess himself to the theory of evolution must profess himself to the creation
    • to do that, he will also profess himself to the creation of any single human
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  • Title: Spiritual Teachings of Soul/World: Course III: Lecture III: Theosophical Teachings of the Soul. Part III: Soul and Mind
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    • clear to his disciples that the true sage has made himself independent of the
    • which expresses itself in the immediate sensation, which comes from the heart
    • it in view of death. This conviction expresses itself as something that lives
    • man who possessed knowledge of that which reveals itself if the human being
    • No, it gives instructions how the human being can transport himself gradually
    • he tries to transport himself into the life of the spirit. Then it realises
    • gets it — the strength of conviction flows from our soul by itself?
    • can be treated. Because one was clear to himself about the fact that then the
    • expresses itself in all things.
    • the spirit round itself. As long as the ear still has the immediate sensitiveness
    • put to himself if he wants to attain the knowledge of the spirit.
    • if the human being has advanced to this level of development, his self-consciousness
    • of our inside in a quite new way. Then the human being perceives himself as
    • a member of the spiritual world. Then he perceives himself as something that
    • the sensuous sense. Then he hears self-consciousness in his inside speaking
    • when it has purified itself up to desire and harm of spiritual matters. Then
    • it is a glass ball. If you ask him: what do you have before yourself? He will
    • then it does not position itself between your body and the mind of the other,
    • which inserts itself between this spiritual natural force and the body, and
    • this is the soul. Between your own mind and your own body the soul inserts itself.
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  • Title: Spiritual Teachings of Soul/World: Course V: Lecture II: What Do Our Scholars Know about Theosophy?
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    • happened as Christianity had to assert itself against old ideas, against an
    • has to say to himself: also in such philosophical dictionaries we find nothing
    • not join in this choir of materialism who spoke about a self-creative spirit.
    • itself was a word which one considered as something that was overcome, in this
    • author did not call himself, because he himself could have presented nothing
    • at all to know anything about this spiritual wisdom itself. They look at this
    • his spiritual development himself, these spiritual organs of perception can
    • in himself that is of the same kind and being as God. The theosophist does not
    • soul the infinite God lives, or that the human being himself is God.
    • about which somebody who has a modern education says to himself: these are assertions.
    • penetrated the theosophical movement and theosophy itself in the first years.
    • itself has progressed so far that it can understand theosophy. Indeed, we have
    • regard themselves — I do not say that everybody regards himself as a little
    • who overcomes himself.
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture III: The History of Spiritism
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    • in whose name I myself speak has not chosen the slogan only like a signboard,
    • millennia? — If anybody puts these questions to himself, he reaches his
    • only somebody can completely understand this who occupies himself not in such
    • non-initiate should make himself worthy at first and had to get to a moral and
    • the force in himself to find the experiences inside was not judged as worthy,
    • its true form, convinces himself soon that this medieval thinking did not imagine
    • ridded himself of the order in such a way that the person in question could
    • he has developed in himself. A proof of it may be a simple example.
    • world as one had to seek for the sensuous one. Just as somebody convinces himself
    • to convince oneself of the super-sensible world by the appearance to the senses.
    • for instance. We see even carefully registered how a person can enable himself
    • made oneself used to consider only as true what hands can seize. This happened
    • who concerned himself with these phenomena, was called upon for explaining these
    • in which everybody wanted to grab so much to himself, wanted to become as happy
    • gave himself the permission. In this manifestation his first wife said to him
    • in a God who allows that I experience such a thing? He said to himself. He became
    • how to adapt himself to the most difficult circumstances, so that it was a relief
    • no knowledge which limits itself to sensory things which limits itself to that
    • of the spiritual world, while you yourself become more and more spiritual, so
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture IV: The History of Hypnotism and Somnambulism
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    • animals. Nevertheless, the reader eager to learn may inform himself about it.”
    • schools that that who develops such a power in himself has to go through a certain
    • commission should have asked itself in those days also honestly and sincerely:
    • but he would have kept the secret for himself and would not have informed others.
    • at the lips of the medium, and the impresario himself said the word or sentence
    • he gets to this state. Hypnosis itself is an effect of suggestion. If I say:
    • more or less insignificantly in a materialistic way. But one will convince himself
    • these phenomena in a coffin for itself if it claims that it should be the field
    • and whether one has abandoned himself to self-deception or has been cheated.
    • the power in himself who can be the hypnotist must develop particular higher
    • the human being has proved himself worthy, only if the test is carried out in
    • truth only if he makes himself worthy. This will throw a new meaning and a new
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture III: Is Theosophy Unscientific?
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    • itself to be absolutely incapable to answer the big questions of existence.
    • he himself would have conceded that it is impossible to understand life from
    • only the lifeless developed from life, but life itself developed from the spiritual.
    • world presents itself to his scientific eye. Also to the scientific eye, equipped
    • Modern science itself has not always been in the same stage. It is a product
    • first sub-race of our root race, this spiritual life presents itself quite differently
    • in itself. What is separated today as imagination, as religious devoutness,
    • self at first, then, with the Chaldeans and Egyptians, it was directed to the
    • Plato it begins that the moral being separates itself. Christianity conquers
    • goes on searching spiritually in himself.
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture IV: Is Theosophy Buddhist Propaganda?
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    • who stands, for example, on the Christian point of view asks himself rightly:
    • say to himself: which important matters can Buddhism deliver to us who we live
    • connection itself by which the word of the spirit speaks to the co-brothers
    • as it presents itself to the impartial knower.
    • anybody who wants to teach mathematics today does not teach what he himself
    • being up to the fingertips. If it flows out of him, wisdom itself flows out;
    • experience which somebody has to announce which he himself has to tell. This
    • receive something spiritual in himself and to spread it again. We need human
    • itself. But one talks, as if one wants to give stones that somebody who looks
    • to self-knowledge. More and more people will understand the theosophical movement
    • self striving of everybody, no oath on any dogma, merely research, merely striving,
  • Title: Lecture: Theosophy and Tolstoy
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    • Life could not manifest outwardly or present itself in the world if it
    • forms also change; life maintains itself through forms of infinite
    • life was breathed by a Creator of worlds. This is what Darwin himself
    • form, and he himself feels that it is impossible to penetrate into
    • itself but upon the forms in which it manifests. How life comes to
    • the same. Their attention is focused, not upon life itself, but upon
    • with his inmost spirit. They study external life as it presents itself
    • soul present itself to us in the tightly knit forms of society and
    • he is able to understand life even when it seems to annihilate itself
    • expression of the life of soul; the soul, when it is itself sick,
    • the rediscovery of the self in the great primal Spirit of the world.
    • forms of life. But Darwin himself declared that he was not able
    • but knows nothing about the operations of life itself. It despairs of
    • assumes that he knows all that presents itself to him in space and
    • himself as an animal seems rather more knowable, animals and plants
    • brain. Only he cannot grasp how life itself comes into being, for what
    • believe that it is impossible to grasp the reality of life itself do
    • into the outer form? Tolstoy asks himself: How do I, how do other men
    • individual has to lend himself to the common weal, to be a member of
    • well-being and happiness is the life itself in the most manifold
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  • Title: Lecture: The Inner Development of Man
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    • himself inner abilities, soul forces and spiritual perception by his
    • not express itself in any particular external formalities, nor does it
    • mystic trains himself to acquire understanding of soul and spirit
    • worlds. It cannot be emphasized enough that nobody devoting himself to
    • self-suggestion but this is not the case. The mystic symbol of the
    • negates itself in a sense in like manner as the snake that curls up
    • around itself. How are we to understand this? If reincarnation is a
    • own self, is expressed in an ancient Indian text, “What you think
    • realize that a quality that he develops within himself, a thought that
    • he imprints in himself by constantly holding it in his mind, becomes
    • decade, will never determine anything within himself about these
    • concerning himself, the better his comprehension in the area of truth.
    • own choosing, incorporating it into himself, such a person is well on
    • on himself. Through insignificant alterations the loftiest heights are
    • to which you can surrender yourself so that you can sense how a given
    • He who permeates himself with this mood and looks at his life and all
    • however, have to give himself up to these thought attitudes as if they
    • himself from any flighty thinking or possibility to mistake illusion
    • a person of common sense wire only devotes himself to disciplined
    • corrected by sense reality itself. If, however, a person does not
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  • Title: Esoteric Development: Lecture VII: The Great Initiates
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    • known. One can, however, raise oneself above this stage of knowledge
    • acquire for himself through long years of patient exercise.
    • must entrust oneself only to such teachers in the initiation
    • himself acquired experiences of the higher, super-sensible life, knows
    • himself gone through. What concerns us here is that, of the whole
    • in yourself sufficiently strong willpower — a willpower
    • man as lust, passion, and feeling. Joyful self-sacrificing feelings
    • self-consciousness, man has worked on his own being. This work on
    • himself means the refining of his aura; it also means sending light
    • into the aura out of this self-consciousness. A man who stands at a
    • very low stage of development and has never worked on himself
    • work, for in so far as man is a self-conscious being he works upon
    • himself and this work comes into expression first through changing
    • absorbed since he was able to speak and think self-consciously, is a
    • If you put yourself back
    • aura is the outer auric expression of the self-consciousness. And the
    • more a man has developed this self-consciousness through his
    • itself over the other, so that often in a short time both become
    • must make a special effort to work upon himself. For then he must not
    • you live. See whether you can hinder your thoughts, and ask yourself
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  • Title: Two Essays on Haeckel: Essay II: Haeckel, "The Riddle of the Universe," Theosophy
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    • — one that concerns itself with the most profound
    • Furthermore, I myself am in a very peculiar position with
    • be experienced in the process of adapting oneself to the
    • having again and again to defend himself against the manifold
    • animals as their garment, now resolved itself, so far as the
    • see for himself that the case is as I am about to set forth,
    • man than man himself is from the one-celled organism. Huxley
    • himself to ‘justify that unusual procedure elsewhere.’
    • for him. Then he let himself go. ‘The Lord hath delivered him
    • that you yourself were originally a piece of matter no bigger
    • himself, and try to reconstruct the body, and then judge
    • everyone finds himself who chooses to assert his belief in the
    • sees how form builds itself up, as it were, from the simplest living
    • science, he presents himself to us as a working compound of
    • this self-limitation of science that theosophical cosmogony
    • is enabled to assert itself. Sense-consciousness is in abeyance
    • seeker. Thus, man must transform himself into an instrument for
    • seeing for himself, or of consciously recognising things
    • experiences during sleep, since the inner self has as yet no
    • whatever to-day, for the telephone itself in any case is an
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  • Title: Riddles of the World: Lecture I: Haeckel, the Riddles of the World and Theosophy
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    • so-called Darwinism. It suggested itself immediately at that
    • Haeckel himself told repeatedly how through the mind of his
    • I may express myself radically. There also secret education
    • say, although I cannot express myself about that in detail in a
    • help himself, because he has in his core, beside his
    • This divine being outranks the human being more than he himself
    • sees how the form builds itself up from the simplest living
    • it, which expresses itself in the words, “I see red, I
    • not aware of the sensation which expresses itself in the words,
    • want to go their way. Because of this self-restriction, which
    • the physical research has imposed on itself, the theosophical
    • natural sciences and theosophy. The naturalist says to himself,
    • research. If the human being transforms himself into a tool for
    • internal development. The usual human being cannot see himself
    • Then he is in a new state of consciousness; it presents itself
    • self-deception. One hardly knows the true theosophical
    • spiritual science says, the human soul itself has done it. This
    • ancestor's body itself. One can object, of course: why can the
    • “higher” philosophy, he is just naive himself. One
    • the picture of God in such a way as he himself is. The sensuous
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  • Title: Riddles of the World: Lecture II: Our International Situation. War, Peace and Spiritual Science
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    • concerning government has proposed to itself.” The
    • Darwin himself, although he looks at it in a bigger style than
    • founded deep in the human soul says to himself that the whole
    • animal realm. This contrast expresses itself in the sentence:
    • the being itself has known. Self-consciousness belongs to a
    • human being has a soul in himself. I was also allowed to
    • be in such a way, as if the human soul fought against itself in
    • chance, so that it cannot get up itself again, then a bigger
    • formed with him, which we recognise as the self-consciousness
    • more independent and more conscious, more self-conscious. From
    • human being had to gain this self-consciousness. If we look
    • time the teaching of reincarnation and karma was a self-evident
    • However, with this attitude, the whole self-conscious life on
    • human soul is only able to get a self-consciousness going
    • single soul lives peacefully with itself, this is the uniform
    • the whole human race really. This expresses itself in our first
  • Title: Lecture Series: The Situation of the World
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    • always thread his way between two rocks; he never loses himself
    • ”]. Perhaps he did not express himself so
    • understanding, the heart itself, provide in idealism the mask
    • taken from Nature. Darwin himself, though he sees it in a
    • activities, in war itself, he even saw a lever of
    • biography, but what that being himself knew.
    • Self-consciousness is essential for a biography, and in
    • itself in its different parts. This is a very important
    • self-consciousness of our individual soul unfolded little by
    • more independent and self-conscious. The human race developed
    • emancipates himself from the guidance of the group-soul
    • what I prepared for myself in my former lives! If this is not
    • to develop a self-conscious earthly life, and the High Powers
    • self-consciousness by passing through the same struggles
    • itself and a uniform soul. Only man's individual soul has
    • new human race that will devote itself entirely to mutual help.
  • Title: Riddles of the World: Lecture III: Basic Concepts of Theosophy. Soul and Spirit of the Human Being
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    • However, the human being can look at himself with his senses at
    • would be in myself. Just as I am in myself according to my
    • also able to improve himself further? May it become discernible
    • being himself can take in hand his further development; he can
    • make himself able to experience other things except the
    • soul — if I may express myself this way — was
    • round itself, where, otherwise, darkness was, it is also true
    • had not to take up much new contents in himself, but he had to
    • is itself temporal and transient. However, if the soul devotes
    • itself to the imperishable, it becomes everlasting and
    • Then the student had to cut himself off the sensuous outside
    • make discernible for himself what is not discernible
    • ability in himself to see the thoughts of his fellow-man, to
    • of his thought, but the thought itself, when he is able to open
    • calls that which one has round himself as one has the external
    • bodily round himself: existence of complete consciousness. Our
    • himself and combines with the things around him. Compare the
    • self (German nonce word: sich
    • before myself, if I remember the experience of yesterday.
    • the mental itself coming beyond our birth. Thus, our sight
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  • Title: Riddles of the World: Lecture VI: The Basic Concepts of Theosophy. Human Races
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    • has often said that the human being himself is the best and
    • being himself is the biggest riddle of the human being. In view
    • regard himself as the master of that which he caused, but it
    • the most different forms of the animals from himself. Just as
    • relationship of the population exists, which expresses itself
    • another race. What expresses itself in the structure of the
    • expresses itself in old cultural peoples. We find that
    • forces. The human ego lives in them. This expresses itself
    • itself in our present cultural epoch. It has developed the
    • see? He saw — miracle of miracles — himself!”
    • — This is self-knowledge! The great saying in the temple
    • recognise yourself.
  • Title: Riddles of the World: Lecture VII: The Core of Wisdom in the Religions
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    • then probably above all because he wants to inform himself
    • to convince himself of such truth, such knowledge, visiting
    • say to himself, yes, this makes sense to my intellect, to my
    • towards the religious scriptures, the human being asks himself
    • them and know methods how one can convince oneself of them
    • form itself does no longer exist.
    • himself.
    • ourselves by introspection, by self-observation to a new
    • himself. There we have the spiritual connection, and we see how
    • different religions can convince himself that their qualities
    • that the human being bears in himself as a seed and that
    • I feel this big strength in myself and if I feel that with me
    • that elated goal by which I recognise myself as one with the
    • had a bright, beautiful picture before himself, which appeared
    • him. He spoke of the divinity, which announced itself in the
    • world as it reveals itself in his soul, and on the other side
    • himself, which made him dreamy in his soul and did not make it
    • define myself by anything other than by myself. If you define a
    • the god who revealed himself to the inside, now it was the god
    • revealing himself from the outside, because the human being had
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  • Title: Lecture: Brotherhood and the Fight for Survival
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    • itself puts this principle of an all-embracing mutual help as the
    • relevant. “As the rose beautifies herself, she beautifies the
    • their fellows in a spirit of mutual help. It is right to make oneself
    • body; it consists of millions and trillions of self-sufficient,
    • selflessness come about in forming the totality? None of our cells
    • that a higher being expresses itself through those tiny living
    • not have given up their selfhood to serve a large common being which
    • that a higher being presses itself through the unified members. It is
    • himself but also out of the others. It can only happen if each of us
    • lives selflessly in the others.
    • beings just as the soul expresses itself in the members of the body.
    • anything by him or herself.
    • our soul. What later manifests itself in physical life is always
    • brings oneself as far as to understand that it is much more
    • principle. You can imagine for yourself how far man is away from such
    • yourself, develop a loving attitude and let your thoughts stream from
    • stuck in self-centered isolation, our talents are uprooted like a
    • sense what the poet said that one has to be quiet in oneself if one's
  • Title: Riddles of the World: Lecture VIII: Fraternity and the Struggle for Existence
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    • cetera. With it, the theosophical society itself ranked this
    • that the single human being benefits himself, as well as
    • living together, expressed itself typically in the fact that
    • adorns itself, it also adorns the garden. — Unless we
    • surroundings work on himself, but knows how to descend in his
    • How has that become unselfish which should establish a whole in
    • nature? None of our cells asserts its selfhood egotistically.
    • beings gave up their selfhood and serve the big, common being
    • the possibility that a higher being expresses itself by the
    • gets his strength from himself only, but also from the other.
    • However, this can happen only if he lives unselfishly in the
    • spiritual fraternity. Everybody may educate himself — if
    • if we remain in selfhood. As little as an eye is still an eye
  • Title: Esoteric Development: Lecture I: Inner Development
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    • and yet refuses to occupy himself with it, he is like a schoolboy who
    • occupy himself with it. At this time, occultism does not appeal to
    • only after he has sought for himself a master of the super-sensible.
    • himself deaf and dumb to his surroundings during the time which he
    • prescribes for himself. He must be able to concentrate to such
    • life within you and external life. You probably would find yourself
    • myself?” Whoever starts from this presumption and cannot change
    • higher self only in ourselves but also in our fellow men. Everyone
    • self I am separated from other humans. But as far as my higher self
    • truths is actually my own self. I must get away completely from the
    • like your own self; then you have attained one of the prerequisites
    • and confusedly, one may often hear that the higher self lives in the
    • assertion. Just try to let your inner self speak, and you will
    • self is making an appearance, it is the lower self that speaks. The
    • higher self is not found within us for the time being. We must seek
    • is further along than we are, since there the higher self is visible.
    • One's higher self can gain nothing from one's own egotistic
    • constituted to carry within myself the seed for what he already is.
    • relationship of the matter to himself, or in some other subordinate
    • yourself a picture of man by means of concepts, and because you
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  • Title: Riddles of the World: Lecture IX: Inner Development
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    • acquire to himself if he wants to make that supersensible
    • himself. Nobody looks for yoga in another way than under the
    • splits himself. He does not come to the big inner
    • of the outside world. The yogi has to make himself blind and
    • himself. He must be so composed — and he has to acquire
    • gives to itself. This is tightly connected with the spiritual
    • is selfish until the inside of the human soul. You can hear
    • to me which occultism propagates if I myself cannot experience
    • development, so that it is irrelevant whether I myself or
    • and full trust. First, I have to bring myself to this
    • long as it depends on my lower self, I am separated from other
    • human beings. However, if it concerns my higher self
    • of the higher truth: I myself. I must drop this difference
    • your own self before you, then you have understood one of the
    • the higher self lives in the human being, he only needs to let
    • rule his lower self speaks, even if he imagines ever so much
    • that his higher self appears. We do not find the higher self in
    • profit anything from our own selfish ego for our higher self.
    • the seed in myself of that which he is. However, first the ways
    • for itself. This lower nature comes out in such a way that it
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  • Title: Signs/Symbols: The Christmas Festival as a Symbol of the Sun Victory
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    • outer confession and philosophy, but life itself pulsing through us.
    • herself we do not know, and yet she plays for us who are standing in
    • into the hidden forces common to himself and nature? Here Goethe
    • Show'st me myself, and my own heart becomes
    • proclaims itself in nature at this time that is the symbol of hope,
    • on earth at that time, prepared itself for the reception of the
    • himself the whole development of man and earth. There was a time — so
    • physical body and immersed itself in the darkness of instincts,
    • imagine an architect using the best forces in himself to build a
    • sun. Picture to yourself how the sun calls forth the beings of nature
    • order revealed itself in its great glory to these wise men. This is
    • Himself in the Heavens.” This is what “Glory to God in the Highest”
    • had brought to birth in itself the universal soul streaming through
    • “Buddhi.” When one has ceased to feel himself to be only the bearer of
    • himself, then he has created an image in himself of what as Sun Soul
    • certain within himself.
    • itself. This will be the subject of a lecture next year. But one thing
    • spiritual life, wherever self-knowledge was practiced.
    • body united itself with merely material forces, so the soul unites
    • itself with the spirit.
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  • Title: Riddles of the World: Lecture X: Christmas as Symbol of the Sun's Victory
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    • plays a game: whether she sees it herself, we do not know, and,
    • reveal my self to me, and then my heart's
    • religious feeling expressed itself. If you look around in old
    • itself again bit by bit. Of course, we still approach
    • already announced itself there which can just be the symbol of
    • darkness announcing itself. Thus, it also was once on this
    • become able to take up the imperishable soul in itself. Indeed,
    • this unconsciousness; since this human soul itself built up the
    • itself. If you imagine that a master builder builds a house,
    • must say to himself what has it to bear because the human being
    • become. — The divine world order presented itself to
    • in himself, which combined at that time as a solar soul with
    • himself.
    • that lowers itself into us what we feel outdoors in the world
    • Thus, the great ideal of peace places itself as the highest
    • practice self-knowledge in the practical sense.
    • They remind him that in him a true, higher self is, a divine, a
  • Title: Riddles of the World: Lecture XI: The Christian Teachings of Wisdom
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    • himself, and if Christianity has to perform anything great for
    • embodied himself in the sensuousness. We consider that human
    • control itself and acquired the use of the limbs as tools, it
    • They experienced the great initiates. If I may express myself
    • Christianity, but Christianity itself should be understood as a
    • religious books correctly who brings himself to a literal
    • could say more of himself. He became that which is expressed in
    • that faith could found itself besides the material science and
    • personal relationship to the only One establishes itself
    • embodies himself repeatedly and that he experiences that which
    • he prepared himself, and that he is recompensed in future
    • feeling prevailed. The slave said to himself, he who commands
    • has the experience of Christ in himself and that the human
    • ancient mysteries again in himself. At least a reflection of
    • them. The Lord Himself spoke about it like about a matter of
    • then he experiences the initiation in himself, finds the divine
    • human being in himself. Then he will look up again at the
  • Title: Riddles of the World: Lecture XII: Reincarnation and Karma
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    • first months and years. On its face expresses itself what it
    • expresses itself, the type, the character of the clan, of the
    • mother expresses itself gradually in the traits. The more
    • human being, just a spiritual essence reveals itself, which is
    • of spiritual, bright clearness like that which expresses itself
    • world, our spirit self is this third element. If you take these
    • What I have stated expresses itself in the whole human being to
    • itself in the physiognomy of the thinker. Not only in the
    • of the traits the essence expresses itself. They are
    • self-expresses itself in the traits at first. Buddhi develops
    • yourself, what I have worked yesterday does not concern me, I
    • yourself, this is my work and where I have stopped yesterday, I
    • lives in need and misery now himself caused it in a previous
    • body, that which the human being bears in himself as joy and
    • call our ego, the bearer of our self-consciousness. While we
    • buddhi, manas, of that which I have described as spirit self,
    • that he says to himself if I can eat the other, he also can eat
    • pleasure is mental. The palate itself is physical. If the human
    • itself beyond that which satisfied it on earth and can be
    • putting himself in danger and damaging himself, if this faces
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  • Title: Riddles of the World: Lecture XIII: Lucifer
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    • redeemed, although he founds himself on freedom and
    • self-determination. Faust reaches to the pacification of his
    • shall bring the light to the human being who builds on himself
    • if the human being spoke of himself: with me the development
    • this: “If you rise above yourself and let God prevail,
    • being who expresses himself in the slumbering dispositions that
    • clear knowledge around it, then it would say to itself, I owe
    • himself: I have grown out of these lower realms of nature, I
    • substances, revives itself with them, and returns them. The
    • further himself. These are three levels, which work in the
    • have ascended from the level of egoity to unselfishness, to
    • unselfishness and willingness to make sacrifices in the human
    • its self, but it strives for the high stages of perfection,
    • the self: not only because I love it, but because the higher
    • striving its own issue. It sets itself the goal of perfection.
    • should be aglow with this love, with that which reveals itself
    • himself works also as something causing ruin. They feel nature
    • the human being himself. The human God, the Christ impact
    • evokes selfishness, indeed, but also independence and freedom.
    • himself is the basis of the human world that he is the godhead,
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  • Title: Riddles of the World: Lecture XIV: The Children of Lucifer
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    • immediately processed and taken up real theosophy in himself as
    • looked up at his god, he said to himself, the gods once went
    • and regarded the human being himself as a draft that should
    • up at the adult who has already reached what it itself reaches
    • being can bring himself to turn his look to the spiritual
    • if the human being himself develops to that level where higher
    • initiated. He said to himself if he could have spoken with our
    • that build up an animal, he said to himself, thoughts of beings
    • who is on a level that the human being himself reaches once.
    • brothers, and the feeling, which expresses itself in it, is
    • force that expresses itself everywhere in nature, in any
    • asked himself, how does any being perceive anyway? If we
    • itself; it ensouls itself. Dionysus was the god who represented
    • Thereby the human being became capable of self-consciousness
    • and could say to himself “I”, he is an independent
    • of his egoism that makes him, however, a free, self-conscious
    • say “I” to himself, when he was without
    • self-consciousness and without freedom. The creator of
    • spiritualised that she herself is called to work and create in
    • one asks him because everybody must answer to himself what is
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  • Title: Riddles of the World: Lecture XV: Germanic and Indian Secret Doctrines
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    • himself “I.” This ego is the final member, the
    • bearer of a higher tripartite nature we call spirit self, life
    • Eastern mysticism calls the spirit self “manas,”
    • immediately after death, he has to purify himself for a number
    • certain effects of his physical nature in himself, stays in the
    • repeated earth-lives. His immortal essence can deify itself
    • experience, and with the guilt, which he has burdened himself
    • and miserable because he himself has prepared this. What we
    • hand, the outside world symbolises itself in the Lady Midday.
    • exercises, trains himself spiritually, he can transform the
    • itself as pictures in the human being. He lost this
    • himself, at that time I saw the world around myself as a soul
    • people says to himself without realising that: I have to move
    • expresses itself in the difference between the giants and the
    • Still more expresses itself in it. It expresses itself in the
    • individuality expressed itself in Wotan whom we had to call a
    • must say to himself once, that are you! You must detach this!
    • Whereas he identifies himself with it, is embedded in it, it
    • something very significant — that Wotan himself went to
    • ways as his desires and passions. Only that separated itself
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  • Title: Riddles of the World: Lecture XVI: German Theosophists at the Beginning of the Nineteenth Century
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    • the “thing in itself.”
    • itself.” Whichever ideas and concepts we form, whatever
    • with the true “thing in itself” in the sense of
    • cannot come to the “thing in itself!” That is
    • and gradually to the “thing in itself.” No Eastern
    • philosophy, no Platonic philosophy, no self-understanding
    • itself,” to the higher human cognition this veil is torn,
    • for faith”? Kant says, the thing in itself remains
    • self-consciousness not speculatively, but out of the whole
    • his thoughts at the same time. He himself pronounced the word
    • itself in the language. If one is also a flat materialist,
    • Fichte got the being of self-consciousness. I do not describe
    • itself” announces itself to him, in which he expresses
    • himself. That is his own inside. Look into it and you discover
    • able to come to real self-knowledge, they would find the most
    • moon than as self-conscious beings.
    • What is self-consciousness for our time? One shows it as a
    • for recognising himself; one does not do this. There is no
    • Fichte calls self-knowledge not brooding in oneself, not
    • looking into oneself, no, Fichte regards it as action. This
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  • Title: Riddles of the World: Lecture XVII: Siegfried and the Twilight of the Gods
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    • able to make himself invisible. He was in the possession of the
    • with which he could make himself invisible. In the Norse one,
    • deep look in nature and to take up concealed wisdom in himself.
    • special perfection, for example, to make himself invisible and
    • vision of humanity has perfected itself more and more. What
    • frees itself from the body at night, the gates of the senses
    • are closed; the soul is in itself. Then, indeed, it lives in
    • if he leaves himself to sleep.
    • raise himself out of the fight of the everyday life. Now every
    • necessary, before one penetrates to knowledge, to make oneself
    • the soul raises itself out of the transient sensuous existence.
    • itself, the lower nature is left alone at first. Hence, those
    • with the higher consciousness and let fulfil himself with it.
    • becomes the perishable power if she appears for herself. Thus,
    • Brunhilda appears for itself, while she had to belong to the
    • together with herself. The sprig of the gods was on a par with
    • even if his body is torn to pieces. The soul itself has settled
    • inflammation of the self-deifying morality in love is the
  • Title: Riddles of the World: Lecture XVIII: Parzival and Lohengrin
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    • of the ancestors expresses itself in the consciousness of the
    • medieval-European development expresses itself in this legend
    • he himself beholds into the spiritual worlds, where the primal
    • forces of the spirit. I have said about Goethe that he himself
    • Indeed, the question immediately suggests itself: if there are
    • words: “If you rise above yourself and allow God to
    • bestowed on everybody, but it does not impose itself. It does
    • Parzival goes through these doubts now, and he brings himself
    • he has purified himself of the uncontrolled ideas and leads a
    • esteem himself higher than other human beings, who finds his
    • for his own selfish ego, but hears the properties of the beings
    • of the human being to the higher self is described in Parzival,
    • in himself, how he dedicates himself to the pilgrimage to the
    • that expresses itself in humanity only in his inside. One
    • finds the victory, there he finds himself again, and there he
    • knighthood. He says to himself, like by an inspiration, at that
    • itself. This consciousness, which the swans introduce, the
    • the present. Truth lives at all times and expresses itself in
    • truth announces itself to all peoples, to all human beings.
  • Title: Lecture: Easter
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    • the 6th and 7th centuries, wished to connect itself with
    • from Kolchis. The Christ Jesus speaks of himself as the Lamb
    • recognise itself in the human soul, to construct in the human
    • being an eye with which to perceive itself. Cosmic wisdom
    • outer perception, but from his inner self arose imaginations,
    • Easter is the seed which sacrifices itself so that a new
    • self redemption through Karma. They fail to understand, in
    • from someone suffering by saying: “You yourself are the
    • it must work itself out. That is a misunderstanding of
  • Title: Riddles of the World: Lecture XIX: The Easter Festival
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    • to the all-powerful nature and I want to draw myself up at her
    • Colchis. Christ Jesus calls himself God's lamb, and he is shown
    • However, this bears the imprint of a long past in itself. The
    • himself. The universal thought has worked for countless years,
    • wisdom now slumbers to recognise itself in the human soul, to
    • form an eye in the human being to grasp itself. Universal
    • experiences in himself that are bestowed on the whole humanity
    • himself celebrates an internal Easter festival.
    • is the sowing corn, which sacrifices itself to let arise a new
    • contradicts the self-redemption by karma. — They
    • you yourself have caused this suffering — and, therefore,
  • Title: Riddles of the World: Lecture XX: Inner Development
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    • worlds, and the question immediately suggests itself, how do we
    • already spiritually, and he himself has prepared the organs for
    • renunciations to which he has to submit himself, and with
    • knowledge of the human lower self, and if he declares his lower
    • self as his divine ever so much, he finds nothing but his lower
    • self. Only outside himself, the human being finds his higher
    • self, because we are born out of the external world.
    • the external world; one should look for the higher self only in
    • oneself. This point of view can never lead to a real knowledge;
    • higher self. We must seek for the god in the invisible worlds
    • the higher self of the world. While we investigate the higher
    • self of the world, we investigate our own higher selves. It is
    • also pledge himself to explain what occultism prescribes for
    • itself, it has no free strength at its disposal to develop
    • in himself. To accomplish actions from own initiative, to
    • soul forces, so that it can dedicate itself to the higher
    • reasons in himself, which the materialist can have for himself
    • himself in the soul of any sceptic. The higher forces do not
    • third is the knowledge of the illusion of the personal self,
    • while the human being persuades himself that he can find the
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  • Title: Riddles of the World: Lecture XXI: Paracelsus
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    • of thinking to which he dedicated himself. This is in certain
    • to fight for himself much more. We could quote many of such
    • himself. This brilliant sight penetrated also into the secrets
    • the human body builds itself up from the physical,
    • If I may express myself somewhat roughly, one can say, if
    • medicine in himself. However, the Roman doctor Galenus worked
    • intensive self-confidence, which has something lovely, in the
    • considers oneself superior campaigning against the old
    • expressed herself for Paracelsus in such a way that he saw not
    • being. Because Paracelsus says to himself, one understands an
    • passions; he has them in himself, only in reduced form as the
    • distributed in the forms of the animals in himself, invisible
    • like cholera and the arsenic. He says to himself, the
    • expresses himself in particular. This is a remark that is got
    • says to himself, if the human being has an illness, it is an
    • his method. One should position himself to Paracelsus in this
    • with the concealed wisdom. He expresses himself even lovelier
    • does not express himself in such a way that he speaks of the
    • Such a man was allowed to have a self-confidence in certain
    • self-confidence. However, he was clear in his mind also that
  • Title: Riddles of the World: Lecture XXII: Jacob Boehme
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    • first time. Who starts devoting himself to Jacob Boehme and,
    • personality. He felt raised above himself if he put pen to
    • was always a symbol of the birth of the higher self to the
    • essence of my soul and, when I was not yet a self, but because
    • for anything that it had not written itself. His works were
    • human being that can outgrow itself, a divine spark of life.
    • third is the sulfuric, containing the power of fire in itself
    • sulphur contains the fire in itself concealed as the body
    • the fifth original form of nature if it spiritualises itself.
    • expression that the inside of the being has in itself in such a
    • expresses itself everywhere. Jacob Boehme also calls tinctura
    • has established a few concepts to himself. Jacob Boehme does
    • perceive everything that took place in him. Then selfhood,
    • himself, started looking his own being. Spiritual-divine
    • this clairvoyantly. He saw himself now. This was his
    • pictures of the divine he had seen once in himself.
    • idea taken from the material world, so that he himself became a
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • that does not concern itself in any way with current questions, with
    • of its advantages — that Spiritual Science concerns itself only
    • with the great questions of Eternity, that it holds itself aloof from
    • life. It will prove itself far more by building a real foundation for
    • itself in bare abstractions, but must have something to say to human
    • himself to be truly practical is the one who can see beyond the
    • a truly significant man, who twenty five years ago, pitted himself
    • hand, has exposed not so much himself but the science of Physiology
    • the methods of this learned professor were applied to himself. After
    • insinuates itself more and more into the central position in the
    • occupied itself a great deal with this question, and Science enjoys
    • humanity itself. People do not consider, however, that the life of
    • occupied himself with the women's question, was at pains to study in
    • and fro the self-evident rights of man. Nowhere, however, is it
    • shortsightedness, for one must ask oneself: In other times, in all
    • education and that the women's question itself has come up in our
    • take a look at these books some time and ask yourself: ‘How
    • areas, and to show thereby that he has acquainted himself deeply with
    • lay here. Where the soul begins to feel the divine in itself, where
    • it begins in this dialogue with itself to say ‘I’ to
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  • Title: Riddles of the World: Lecture V: The Question of Women's Rights
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    • On the contrary, it will prove itself establishing a real basis
    • it must not lose itself in mere abstractions, and it must have
    • not disgraced himself but his physiological science, while he
    • would have to result from the nature of humanity itself.
    • longing of the soul had to drive the woman to look herself into
    • show with it that he has familiarised himself emphatically with
    • itself, where it starts saying in this dialogue with itself to
    • itself “I,” speaking with itself in such a way as
    • the human being announces himself there. The old Hebrew secret
    • starts working in himself. This ego works down into the three
    • says of certain passions and desires to himself: you are not
    • himself consists of two parts. One part is given by nature, by
    • divinities; the other part is that which he himself has
    • ego, the spirit self or manas.
    • by which the ego works on itself. What comes from religion is a
    • lives among us presents itself with female qualities, and the
    • overcome the gender in itself and to rise to a point of view
    • where spirit-self and atman are which are transpersonal and
  • Title: Riddles of the World: Lecture IV: Spiritual Science and the Social Question
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    • being should absolutely occupy himself with it.
    • to get their rights, and one consoles himself with such
    • of the human being himself. Indeed, one also hears that this
    • recognise who occupies himself with such things!
    • replied, I have convinced myself by deep reasons that the
    • constructs itself that no intelligence, no mental power must be
    • itself that one does not need any mental strength to intervene
    • immense unselfishness, with a real devotion for a while and
    • socialism, also positions itself on this point of view. We know
    • condition would already become better by itself, too.
    • humanity, so that it could determine their actions itself.
    • What did Robert Owen lack? He himself had to admit: knowledge
    • presents itself this way.
    • about that. Someone who familiarises himself with spiritual
    • it distinguishes itself from everything that is, otherwise,
    • We say that someone himself, who is infiltrated with that which
    • practitioner who regards himself as much cleverer thinks that
    • is always selfish, but that this grief is connected with this
    • so that it seems quite senseless. Who wants to convince himself
    • various universal principles. He would have to abandon himself
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • interest for everyone. Each lecture will be self-contained,
    • say: Give me the means to see for myself. Actually, anyone
    • thinking to the matter, and see if life itself bears out what
    • She was partially blind herself.
    • experienced it herself, she described the beauty of creation
  • Title: Lecture: Occult Significance of Blood
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    • drop of his blood. This is self-evident, and no one can really
    • himself pictorially in these legends and fairy-tales; and how it is
    • “very special fluid” which is itself the flowing life of
    • itself, its import for man and the part it plays in the progress of
    • itself upon his physiognomy. This student of human nature draws
    • shaped for itself in the blood its physiognomical expression in the
    • very fact of existence itself.
    • What blood in itself is, you presumably all know from the current
    • has repeated in itself all the earlier stages of human growth, thus
    • Paul says of himself in his autobiography. He relates that he could
    • itself; and he tells us that this made a profound impression upon him.
    • forth from the innermost soul itself; it is the name which only the
    • soul itself can apply to itself. Every other person is a
    • of the soul, whereby the divine self makes known its presence when the
    • in its turn encloses and develops within itself the germs of higher
    • ego, or actual inner self; and that within this inner self are the
    • Manas, the Spirit-Self, as distinguished from the bodily self;
    • is capable of feeling? It feels only itself, its own life-processes;
    • it leads a life that is confined within itself.
    • the cosmos and set apart by itself. And just as little can you
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  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • senses, far from being complete in itself, is a manifestation
    • life reveals itself in the physiognomy, and draws attention
    • directly into itself substances from the outer world, and
    • am a being who inwardly calls himself ‘I.’
    • been made clear for the spirit's entry, the divine Self may
    • reveal itself.
    • being contains within itself the germ of the three further
    • are: Manas or Spirit Self, in contrast to the bodily self;
    • only capable of sensing itself. It is only aware of its own
    • exist by itself separated from the rest of the cosmos. If we
    • becomes a microcosm that dimly senses within itself the whole
    • mirrors itself in the sympathetic nervous system. There is in
    • image itself now entered into relationship with the
    • outside itself; through the higher nervous system, what takes
    • place within itself. In individuals at the present stage of
    • and build within the inner self a new world of pictures on a
    • individualizing comes about that which expresses itself as
    • (manifesting itself in the lower or sympathetic nervous
    • lower astrality (manifesting itself in the brain and spinal
    • itself pictures of the outer world.
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  • Title: The Origin of Suffering
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    • and comprehensible in itself.
    • life around him, when he examines himself and tries to investigate
    • can itself be first cause, so that what proceeds from it represents a
    • continually asserts itself and which stands as a great consolation
    • poet's soul opens wide, goes out of itself and learns to feel
    • appears as if it went out of itself and became wider and wider. What,
    • One must not go into what the other feels, one must set oneself above
    • it, drive it away, and this driving from oneself is the basis of the
    • that man's self-consciousness, the possibility of saying “I”
    • to oneself, is the crown of human nature, which man has in common
    • deeply with spiritual science know that the I works out from itself
    • what we call Spirit-Self or Manas, Life-Spirit or Budhi, and the
    • consciousness, self-consciousness. But when we penetrate existence
    • Self-consciousness arise. We shall not occupy ourselves with that
    • of dispersing. What then does life do? It sets itself again and again
    • the disintegration in itself. Far more does it ever and again rescue
    • substance from decay, sets itself against decay. Thus, inasmuch as
    • life ever renews the substance which is falling to pieces in itself,
    • takes up matter from outside, incorporates it into itself, inasmuch
    • as portions of itself become destroyed: a process through which life
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • and comprehensible by itself.
    • occupied himself with this saying in his effort to
    • itself, and the sorrow it caused. However, not muck later
    • suffering, and even death itself, are conquered.
    • soul that always asserts itself in the face of suffering.
    • he has the capacity to go out of himself, to widen his soul
    • himself, allowing his soul to become ever more encompassing.
    • himself above it. The refusal to consider the other person's
    • inorganic organizing itself within the living creatures.
    • astral bodies consciousness of self, that is, the ability to
    • call himself “I.” This is the crown of his
    • being will develop out of itself what is termed: Spirit Self
    • self-consciousness. But to spiritual research the sequence is
    • the stage of consciousness is reached can self-consciousness
    • where life already exists. It reveals itself as higher than
    • of life can renew itself from within. It must first have
    • is strong enough constantly to endure death within itself can
    • itself and overcome it. As a perceptive person once remarked:
    • in fact continuously creates itself out of death. If the
    • instinctively closing itself against what might harm it. It
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  • Title: The Origin of Evil
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    • little of evil; materialism simply does not concern itself with evil.
    • only in the most selfless way. During the last decades the elementary
    • how man can bring himself to such a stage of evolution. Definite
    • passed. When man has so spiritualised himself that he no longer needs
    • will incorporate itself afresh so has it also perfected itself out of
    • self-conscious and realised that he was an independent being.
    • still instinctive and so the animal is not yet self-conscious.
    • became enthusiasm and love itself. Had only wisdom exercised its
    • brought love into connection with the self, and self-love was added
    • to self-consciousness. That was beautifully expressed in the Paradise
    • consciousness, but not a self-consciousness. Now men could put wisdom
    • into the service of the self; from then on there was selfless love
    • for the surroundings and love for the self. And the self-love was bad
    • and the selflessness was good. Man would never have obtained a warm
    • self-consciousness without Lucifer. Thinking and wisdom now entered
    • into the service of the self and there was a choice between good and
    • evil. Love must turn to the self only in order to set the self in the
    • service of the world. The rose may adorn herself only in order to
    • for the higher. But without evil there could be no self-feeling, no
    • the force of self-love. But self-love must become love of all. Then
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  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • suffering, illness and death, but does not concern itself
    • a kingdom by itself. Let us now consider this issue in the
    • selfless purposes. During the last decades the elementary
    • must not be thought that the same repeats itself; nothing
    • self-consciousness. The latter enabled them to put wisdom
    • into the service of the self From then onwards there existed
    • not only selfless love for the surrounding world, but also
    • love of self; the former was good, the latter was bad.
    • Lucifer, human self-consciousness would never have become
    • the self; a person could choose between good and evil. But
    • love ought to be directed to the self only in order to place
    • it in the service of the world: The rose should adorn itself
    • higher; but without evil we would have no feeling of self, no
    • us; it must exist within us as self-love. When the force of
    • self-love has developed and widened to become love of all,
    • itself. Lucifer brought light into human beings by kindling
    • science that serves egoism. That is why selflessness in
    • itself as evil to a new planet. Evil is a necessary part of
    • all, it must pass through the love of self In Faust, Goethe
  • Title: Supersensible Knowledge: Lecture V: Education in the Light of Spiritual Science
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    • creation. This name can only be applied to himself; it
    • the I am” the soul ascribes to itself.
    • the change of teeth an etheric covering loosens itself from
    • to itself was attached to it, from which spiritual currents
    • self-contained. The same applies between the seventh and the
    • throwing itself body and soul into what the imagination
    • The child will indicate what is beneficial for himself.
    • already self-reliant, but its healthy development is impaired
    • inwardly senses himself, and in this way to know which
    • also the way a person inwardly experiences the self.
  • Title: Illness and Death
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    • presents itself as the greatest riddle of existence; so that when
    • selfishness and egoism. Every action is sin that has selfishness and
    • being has become independent and conscious of self pre-supposes
    • egoism and selfishness. This must be recognised when we make a deep
    • a definite goal, a summit of the living being, which shows itself in
    • makes for egoistic, selfish action. But a thinker like St. Paul would
    • itself has brought forth. We understand the work of the ego only when
    • and purified, maintains itself. So long as this amount lasts he lives
    • at the cost of his self-maintaining astral body. Once this is
    • himself. Then the thread of life is broken, and this must be
    • sound nourishment and light that he takes up into himself, a man
    • takes a substance into oneself; in itself, there is no poison.
    • cures, for example, for which the doctor administers to himself some
    • his own life-process, thereby making himself the bearer of
    • something which proves itself in life to be a spiritual means of
    • into the happiness of life, the more will anthroposophy prove itself
    • does not assert itself by mere logic. It is not to be merely
    • demonstrated — it will prove itself in life.
  • Title: Supersensible Knowledge: Lecture VI: Illness and Death
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    • that of life itself.
    • connected with actions done for egoistic or selfish reasons,
    • bear in mind that egoism and selfishness indicate that a
    • and self-consciousness. These are aspects that must be taken
    • belonged the possibility of egoistic selfish behavior.
    • mortal. A soul possessing independence, self-consciousness,
    • immortal body.” The two go together: self-conscious
    • book Eduard von Hartmann concerns himself with the riddle of
    • itself. As long as it lasts, a person exists at the expense
    • of what is self-sustaining in the astral body. Once it is
    • work on the self. This is when the thread of life begins to
    • consuming it. The nature of the flame is to free itself and
    • to himself the venom of a certain species of snake, in order
    • himself the bearer of healing forces. He becomes strong
    • himself and makes others strong to withstand that particular
    • and its truths will be confirmed by life itself.
  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • itself.
    • self-evident for the children, just as what was taught by the
    • great teachers was self-evident to the human soul. It is bad;
    • presence that makes itself felt even before the teacher has
  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • have expressed himself differently.
    • itself in human nature? To answer this question we must turn
    • itself; the rest accompanies the soul into the future. This
    • of the physical body, must establish harmony between itself
    • that the spiritual, by transforming itself, adapts to the
    • then the astral body suffers disturbance. It projects itself
    • becomes conscious of itself, and feelings of hopes, wishes
    • it is not conscious of itself it receives these pictures in
    • disturbed, becomes conscious of itself, it leads to idiocy. A
    • delirium itself. Glaucoma is often a forerunner of
    • left to itself, and the discord with the physical body
    • itself is always healthy; it cannot be ill, but when it can
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • healthy spirit that united itself with mankind's soul to
    • pictures, and images within itself, the spiritual world
    • of this kind. He immersed himself in all aspects of nature
    • himself with the achievements of ordinary science; he will,
    • could not rid himself of the pain, even when his brother no
    • the Power of imagination, impressed itself deeply into the
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • above the ancient Greek Temple: “Know Thyself,”
    • earnest self-introspection. And indeed it expresses one of
    • everyday self, nor expect to find the sum total of all
    • is for knowledge of the higher self.
    • person's higher self to be found? We can by means of a
    • comparison make clear where the higher self exists, and what
    • higher self — the light. The situation is the same in
    • regard to a person's ordinary self; that too is nothing but
    • an organ, a tool; and self-knowledge becomes ever greater the
    • more this self can forget itself and become aware of the
    • self-knowledge rightly understood means self-development.
    • lecture, which concerns the subject of self-knowledge in the
    • longing for the physical body. Gradually it frees itself of
    • express himself properly in the physical world, the new body
    • the ether bodies. The affinity expresses itself physically in
    • unimpeded. The educator must at this time say to himself:
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • you find yourself. Wear the clothes that are worn generally,
    • neither ambition nor selfishness motivates the Rosicrucian;
    • oneself. Human beings must be able to formulate thoughts that
    • person must be able to find himself in a world of pure
    • Rosicrucianism, this is known as self-created thinking.
    • derived from higher worlds, which present a self-sustaining
    • thinking with the characteristic that is self-generating.
    • continues beyond itself. Charles Robert Darwin,
    • Rosicrucian pupil depicted to himself represents on a lower
    • lower nature has been purified and chastely offers itself to
    • plant, will have developed within itself the innocence and
    • the carbon¬will be done by man himself when the effect
    • himself. Instead of exhaling carbon a person will use it in
    • human body itself is the retort, transformed in the way
    • immerse himself with certain thoughts meditatively in the
    • oneself. Man is born out of the macrocosm; within himself as
    • Genuine self¬knowledge is neither reached by aimless
    • brooding within oneself nor in believing, as is often taught
    • nowadays, that by looking into oneself the inner god will
    • speak. The power to recognize the great World-Self is
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • what the external world is unable to say about itself is
    • forms was caused by what he called “their selfishness
    • selfless devotion. He insisted that art had once existed in
    • and had selflessly created combined artistic works. Wagner
    • itself in its own creation. This descent and resurrection of
    • self-awareness, the whole universe, feeling it had reached
    • became self-seeking, egoistical. Wagner looked back as it
    • concrete reality. In that ancient time a natural selflessness
    • itself. Only in this way could man become a free being, but
    • communities, a selflessness that had to be left behind so
    • caring relationships. Selflessness would have to be
    • present linked itself with the future, for he visualized as a
    • distant ideal the existence of selflessness within the arts.
    • humanity grew more and more selfish, so did art. Wagner
    • hearts the selflessness that must form the Basis for a future
    • fraternity. He was a missionary of social selflessness in the
    • of selflessness that brings about harmony among people.
    • himself was conscious of the things I am indicating. His
    • that only if a pure maiden would sacrifice herself for him
    • are to progress. Without striving, he unites himself with
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • himself a Christian by people with orthodox viewpoints. These
    • itself. It is also pretentious, for it proclaims an
    • himself blessed. In the spiritual scientific sense the
    • birth of the spirit in man. He who dedicated himself to
    • Himself as an ordinary human being with an ordinary human
    • the Father are One." He describes Himself as identical with
  • Title: Knowledge of Soul and Spirit: Lecture I: The Mission of Occult Science in Our Time
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    • may probably prepare himself for meeting the most different
    • dark is meant. The talk itself shows you why I just use this
    • explain the world from itself — so the materialists and monists
    • weighty reasons for itself. Who wants to misjudge the enormous
    • himself can understand but also the human beings generally what
    • has another cognitive faculty in himself that is without these
    • limit to himself through which he cannot look into such a
    • to decide on what he himself knows.
    • allowed to know or not to know. This arrogance places itself as
    • who produces the same conditions in himself as you do must have
    • prove for himself as we still see it in the course of the
    • its attitude positions itself in the currents of the
    • prove but to tell how occult science presents itself in our
    • these three ways, I expose myself to the risk that people
    • himself has seen. Then he is someone who is initiated in these
    • brought about in our time. Today, everybody himself wants to
    • weakness is not to believe in oneself, not to believe that one
    • can find the reasons in oneself. Mental weakness is to believe
    • letters and in the manifold forms of life and is life itself.
  • Title: Knowledge of Soul and Spirit: Lecture II: Natural Science Facing a Crucial Decision
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    • it has prepared itself. However, in the 19th century, it has
    • prepared itself slowly. In the 19th century, one came with it
    • builds itself up from countless and extremely small living
    • behind himself. Now one was of the opinion that these attempts
    • himself radically could have said the following: imagine all
    • mental pictures, ideals et cetera in himself — also as nothing
    • view that the atom already has a soul for itself. He is of the
    • perceive it itself? The ether was the most fantastic idea that
    • Münchhausen who draws himself out of a swamp with his own
    • the spiritual science can be content in itself. — However,
    • it itself is an effect, we must ask, of what is it an effect?
    • currents, materialism that has outlived itself that sees its
    • methods, that destroys itself, and a philosophy that discharges
  • Title: Knowledge of Soul and Spirit: Lecture III: The Knowledge of Soul and Spirit
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    • is to be compared to a man who draws himself upwards with his
    • itself in the physical world? You will search these questions
    • investigate the soul who searches something beyond his self
    • that he has experienced in himself. Not everybody — this must
    • himself.
    • himself. Thus, spiritual science does not dream of denying the
    • nature of matter answer itself for the spiritual researcher?
    • if the spirit gives itself a surface. Let me pronounce
    • the figure that is due to itself as mind. What one normally
    • figure of the spirit in himself in three members of his being,
    • life itself is transformed internally into joy and sorrow where
    • experiences something in himself that makes him the crown of
    • for the ego which calls itself. This is the fourth member of
    • the ego has transformed the astral body, as much spirit self or
    • ego and spirit self. Then we have the possibility to transform,
    • the astral body has transformed itself, it has incorporated the
    • spirit self or manas. However, everything that constituted our
    • exposes himself to the impression of a piece of art, behind
    • submits himself to a spiritual-scientific training to transform
    • spirit discloses itself to the ego in its very own figure. In
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  • Title: Knowledge of Soul and Spirit: Lecture IV: Initiation
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    • speaker concerned who wants to make himself the standard
    • That man is delivered who masters himself.
    • imprint of the spiritual says to himself that the human beings
    • him. He can never wrest this secret from himself. For this
    • riddle by himself which is behind the matter, so that, so to
    • finding oneself. A big part of that what the human being has to
    • himself.
    • the world around himself by his senses, he creates mental
    • himself tries to make clear them his way. Many people wrote
    • plant in himself, he conjures up that form after which the
    • itself and is self-contained. I wanted to show in it how the
    • himself by enclosing logical thinking and a healthy power of
    • the spiritual scientist as a fool and himself as an infallible
    • offer many surprises. That who develops this self-assured
    • necessarily to absorb in himself with the transition to the
    • can make the objection to itself that the human being could not
    • prepares itself to become one.
    • human being could see the colours and forms round himself with
    • gained self-consciousness. He has become in such a way that he
    • can relate everything to himself. However, because he develops
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  • Title: Illusory Illness: Lecture I: Illusory Illness
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    • the course of his life man finds himself set between two
    • That man is free who overcomes himself.
    • them, with which spiritual science has to set itself as a task
    • discomfort based on a more or less self-induced illness. Right,
    • a remarkable way. After but a few words he laid himself out on
    • lady herself was ill. The lady remarked further that yes, she
    • sanitaria, one near the other. This picture presented itself to
    • just mentioned was very skillful. He did not allow himself to
    • creation, whereby he differentiates himself from all other
    • must, however, be clear that all that makes itself visible to
    • human being of our time has lost the capacity to rouse himself
    • parents' spirit divided itself into eight parts, one part going
    • himself in quite a material way, perhaps as many people do, as
    • a mist formation. But it is a question of swinging oneself up
    • When it is impossible for someone to lift himself to spirit
    • That man is free who overcomes himself!”
    • spiritual science succeeds in enabling man to conquer himself.
    • development, one lends oneself passively to impressions. If,
    • however, one gives oneself actively to the impressions of
    • that the human being must unfold an activity that shuts itself
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  • Title: Illusory Illness: Lecture II: Feverish Pursuit of Health
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    • The average man refines his urges. He denies himself the
    • self or manas. Through impressions from art or great
    • can be transformed into atma, spirit self,
    • himself to the practice of certain spiritual-scientific
    • evolves, and within evolution the human being develops himself.
    • picture to yourself the other things surrounding this
    • the whole world spreads itself around him. Just as the eyes owe
    • eye developed itself, the environment is for primitive
    • that distinguishes the human being, that he can adapt himself
    • he finds himself standing before a quite incomprehensible outer
    • who suffer with causality illness. One accustoms oneself always
    • regards health just because life itself is so manifold. The one
    • clear to himself how much of it he needs. Then he should press
    • and scents of flowers. This, however, a person must himself be
    • able to feel, so that he himself can take the problem of his
    • everyone should be himself, by himself, and no one else.”
    • mind that he feels himself comfortable when he is healthy,
    • sedate oneself with morphium. It is healthy when health brings
    • he gorges himself, devoid of understanding for it. To become
    • human being who dedicates himself to it, bringing him to the
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  • Title: Knowledge of Soul and Spirit: Lecture VI: The So-Called Dangers of Initiation
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    • science itself is the dangerous or only the deeper penetration
    • real forces of existence and confines himself to the outer
    • more and more because they are lifeward and have selfish
    • is taken away from it, it should ask itself:
    • circle, which says one must not dedicate himself to asceticism,
    • theosophist may console himself out of an objective
    • board said — everybody can convince himself that the document
    • and feeling, the materialistic disposition that regards itself
    • himself and inner certainty. Already in this respect, the
    • science itself, as it appears with it adherence to the facts
    • its strict, in itself logical thinking which has the origin of
    • certainty, like mathematics, in itself, and an immense
    • the soul has so much addicted itself to the superficiality of
    • the human beings. Everything that feeds itself from negative
    • the human being who enters the spiritual world makes himself
    • fear of the unknown. If I express myself quite clearly, I have
    • appear like dried up bags if the human being makes himself
    • himself with the help of occult science, he educates himself
    • objective and impartial if he leaves himself patiently to its
    • unselfish, to overcome any egoism. Some people can never assert
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  • Title: Knowledge of Soul and Spirit: Lecture VII: Man, Woman and Child
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    • human being is a species, a genus in himself.
    • itself as it were. It is a real increase of life with more
    • begins, and this expresses itself in love. Certain animal
    • principle as Goethe explained it. What the human being himself
    • as he has learnt this with himself. The child is the greatest
  • Title: Knowledge of Soul and Spirit: Lecture VIII: The Soul of the Animal in the Light of Spiritual Science
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    • yourself” which was written above the entrance of a
    • looks impartially at the world and at himself that
    • self-knowledge is not only contemplating his own ego, but that
    • he has to receive the true self-knowledge by the view of the
    • self-knowledge from our surroundings if we understand them
    • feature developed in detail. If he looks at himself, he finds,
    • also with superficial look, everything with himself that he
    • realise in which way such a difference expresses itself in the
    • smaller dog made itself felt by barking at first. Thereupon the
    • cocoons itself as a chrysalis and is treated then in a certain
    • itself; however, it does not bring it directly to the cave, but
    • an impartial thinker, one said to himself: an animal acquired
    • human being is a species for himself as an individuality. The
    • this as a self-contained creature as you find the human soul in
    • the human being. We call that world which presents itself
    • self-contained human individualities in the physical world, we
    • find self-contained beings of mental kind within the astral
    • spiritual world self-contained animal souls exist that send
    • clears itself even where the fly rushes in the flame and finds
    • itself has descended, but that the human being has
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  • Title: Knowledge of Soul and Spirit: Lecture XI: Occupation and Earnings
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    • the idea as seldom as it expresses itself in the words: oh,
    • Someone who gets himself
    • mature thinking has to say to himself that a certain human
    • unselfish devotion, with knowledge of the true human being. The
    • Somebody deceives himself
    • dollars with himself, but he would have had to starve
    • himself to work as a usual worker in America, for instance, in
    • train himself? If one sees only what he would have to see, then
    • one gives the occupation; it expresses itself in the work that
    • becomes the product. The acquisition expresses itself in that
    • earnings in the human life expresses itself in a nice small
    • to himself, no, and — it was like a confession — with general
    • dictum that one should be unselfish that one should love the
    • one can put with self-evidence in the world. However, the
    • possible. The other also works a lot; he occupies himself with
    • himself.”
    • spiritual height of the universe as it reflects itself in any
  • Title: Lecture: Man and Woman in Light of Spiritual Science
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    • science must not concern itself solely with the great riddles of
    • finds himself in a special position, for he raises the expectation
    • logically we soon discover a theory which destroys itself. Yet as we
    • has masculine qualities within herself and the man feminine
    • certain form expresses itself in the feminine. That which an artist
    • our whole being in reality life and form. This in itself shows that
    • being itself. If we want to solve the riddles of life, we must
    • itself.
  • Title: Knowledge of Soul and Spirit: Lecture XII: Sun, Moon and Stars
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    • added by the people. Aristotle expressed himself with care
    • the other heavenly bodies. On the sun itself, one has detected
    • which assigns itself to the centre of the earth whereas the
    • separates from the lower members and lifts out itself in the
  • Title: Knowledge of Soul and Spirit: Lecture XIII: Outset and End of the Earth
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    • spiritual science — if it understands itself correctly — to
    • man did completely forget that he himself turned the crank! He
    • the human being himself. This instrument, the human being, is
    • It delivers to that who wants to apply it to himself, so to
    • which applies the instructions to itself. It appears that
    • ego, of the human self-consciousness is also separated from
    • around himself. One should understand what Fichte said: one
    • and self-consciousness hovered once freely somewhere without
    • transparent air before himself, and clouds form in this
    • material gradually from himself. On every stage subordinated
    • developed successively from itself that from the spiritual the
    • is there only in such a way as it presents itself after its
    • thoughts in the air today, he will embody himself by the organ
    • himself more and more. For he spiritualises himself and returns
    • the earth presents itself to us. There we have spirit at the
  • Title: Knowledge of Soul and Spirit: Lecture XIV: The Hell
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    • question has dressed itself in the words hell and heaven at
    • transform their selfish desires into the good.
    • process is in such a way and presents itself for the external,
    • himself.
    • itself is inheritable? If it stood at the beginning and not at
    • etheric one: It is the human self-consciousness and its bearer,
    • down the astral body, and the bearer of the self-consciousness,
    • physical forces in itself. This becomes obvious if it is left
    • himself in such way with the physical body will have a more
    • inside how something makes known itself in the musical work
    • has identified himself with that what he only can experience
    • identifies himself only with that what forms his body. What
    • first life, he creates a more and more perfect, self-contained
    • human being has a power permanently in himself that furthers
    • he connects himself completely with the hampering forces that
    • however, he regards them not as means, but as an end in itself.
    • the human being would tear out himself from all
    • becomes an impediment if it is made an end in itself. The same
    • regards it, however, as an end in itself or uses it
    • in itself, a germ of the hell if the human being unites with it
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  • Title: Knowledge of Soul and Spirit: Lecture XV: The Heaven
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    • expresses itself. We only need to call our attention, just in
    • himself only a little about how one can misunderstand
    • fights a battle against their self-created windmills like Don
    • the ideas of heaven and hell that he himself has formed stands
    • life has transformed itself into the germ and has become
    • being raises himself to the supersensible worlds is not an
    • soul in the everyday life. He must dedicate himself, even if
    • transformation if the human being dedicates himself to the
    • life, in a world in which the thought itself is creative. That
    • must make himself able for the feelings that are not stimulated
    • particular feelings in himself, the excitement of such feelings
    • physical world. It tiers itself also in the spiritual in
    • astral world. It puts itself in this physical world for the
    • himself if he develops a feeling of a particular kind more and
    • supersensible world. He must lift out himself from the
    • behind itself. In the same world that flows to our physical
    • which he has woven a dress around himself, so that he is
    • flows into the spiritual world itself. The human consciousness
    • itself in this last fruit of life. Everything that approached
    • human being wants to enjoy what he takes up in himself not
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  • Title: Where/How/Spirit: Lecture I: Where and How Does One Find the Spirit?
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    • know that a table exists, just the table in itself that has the
    • nothing about the thing in itself. If anybody says this, it
    • tone. You do not come out of yourself; you see only what is in
    • of the physical body in itself: this is the etheric body or
    • passions in himself. The expression of it is the red blood.
    • itself, although it is on a higher level, and becomes again
    • you may see something before yourself in the red plant sap that
    • himself. In addition, true it is what Goethe lets Faust
  • Title: Goethe's Secret Revelation: Lecture I
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    • through consciousness of our Inner Self.
    • and noticed the path you have set yourself. You seek the necessity
    • history. Fichte reveals himself as a thinker, wandering on remote heights,
    • and demands that man should lift himself to a stage where he grasps
    • himself on the other hand up to the point where he comes into touch
    • into a whole. If you put yourself in the same position with regard
    • it is possible for man to awake in himself spiritual organs in
    • between them is significant. The Snake calls herself a relative of
    • that solves the story is in the story itself. So the solution has
    • to be sought in the story itself, and in the course of my address
    • also feels a longing: she feels herself cut off from all living
    • decides to sacrifice herself, the Youth becomes alive again, though
    • prepared to sacrifice herself, the Youth is translated into a
    • itself in Beauty. The Golden King sets the Crown on his head,
    • the Giant, who has no strength in himself, but in his shadow. He
    • He asks himself the question how man can succeed in
    • to examine the means whereby man has to develop himself upwards to
    • How, therefore, does a man develop himself in Schiller's
    • itself to human perfection, embracing all things. When man
    • way, in a way which is attained only by expressing oneself in
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  • Title: Where/How/Spirit: Lecture II: Goethe's Secret Revelation - Exoteric
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    • man said to the older one: if I open myself to such a talk, it
    • yourself with always renewed admiration. You search the
    • would have to say to himself that he took immense fruits for
    • that time in which Goethe himself lived, the scientific
    • the intellect, limiting itself to observation, can obtain from
    • immediate present as He positions Himself at the table. One
    • rack and ruin. Goethe tells about the picture how he himself
    • being to wake spiritual organs in himself to ascend to higher
    • certain place. He has no strength in himself, but if he
    • tale itself. So one is allowed to search for the solution of
    • the fairy tale only in the fairy tale itself, and it will be
    • with the snake which decides to sacrifice herself the young man
    • herself. He can see but cannot grasp the seen.
    • the emotional strength of the soul that expresses itself in
    • giant plays who has no strength in himself, however, in his
    • would not like to say when he opens himself to the pictures of
    • Schiller, then we understand what a task Goethe set himself in
    • asks himself, how the human being gets the possibility to
    • ideal human being in himself as a natural disposition and
    • duty in himself, but follows his inclinations and instincts. He
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  • Title: Goethe's Secret Revelation: Lecture II
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    • through consciousness of our Inner Self.
    • that as the plant grows according to laws of which it is itself
    • these laws of its growth, one must also say to oneself that it does
    • originated it, though it is itself unconscious of it.
    • idea-conception and as if he who, as it were, feels himself called
    • further, even as man has developed himself from an imperfect
    • reaches ever higher knowledge by developing himself, and what he
    • that he who believes himself able to stand on the firm ground of
    • science can confine himself only to externals, so true it is that the
    • thing itself compels you to say it is red, and that the impression
    • objective results in science. When science itself shows its
    • experienced in yourself the reasons for it, you are able to assert
    • factor, and letting the matter speak for itself. This exclusion of
    • The man who is versed in these things says to himself:
    • he says to himself: ‘If I have a thing in front of me, there is
    • become objective. The man who has not yet developed in himself by
    • himself that feeling as well as the capacity to think can provide a
    • feeling, because it is itself not master of these three capacities.
    • not allow itself to be ruled by thought, feeling and will, but which,
    • no longer the subject of Chaos, but on the contrary himself controls
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  • Title: Where/How/Spirit: Lecture III: Goethe's Secret Revelation - Esoteric
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    • worldview. If I have to express myself even clearer, I would
    • while he develops, is that which he experiences in himself
    • is true that the thing itself compels you to say that it is red
    • Someone who is able to think farther says to himself, we see
    • results of science. If science itself shows that this is not
    • that. Who has experienced the reasons for it in himself is able
    • and let only speak the thing for itself. One has always called
    • expert of these things says to himself, not only in relation to
    • says to himself, if I have a thing before myself, something
    • in himself in such an emotional culture cannot recognise the
    • himself, the feeling can also be the basis of knowledge like
    • because he himself is not master of these three properties.
    • controlling him, but he himself controls his imaginative power.
    • to freely present himself in his nature. In other words, if he
    • he has advanced so far beyond himself that the complete pure
    • experiences there because he outgrows himself and becomes
    • that frees our mind without giving us self-control is
    • to dedicate themselves unselfishly to the things, to keep to
    • as anything abstract for himself, but to look at it in such a
    • from himself to the plant, and sees how it develops in this or
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  • Title: Where/How/Spirit: Lecture IV: Bible and Wisdom I
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    • even selfish in a certain way, for the human being — if
    • he pronounces such a judgment — says to himself: the
    • judges only for himself. He does not remember whether also his
    • that one said to oneself: if one reads the Bible, it turns out
    • Yahveh or Jehovah. There somebody must ask himself, should an
    • from this may come? He says to himself that that or those who
    • tribe, and one interlinked them. This one makes itself
    • be also fair in this respect and not position oneself simply on
    • himself should see.
    • in himself that he can perceive not only the sensuous things,
    • instrument that we have to see in the human being himself. We
    • He can get around to saying to himself: I am like an operated
    • himself could see. Now he could see that something else is
    • being can make himself the instrument of the investigation of
    • appears to the mind out of the thing itself. Then with that
    • able to say to himself — if he finds his own imaginations
    • himself, and then he appreciates the work of Euclid who found
    • author may ask himself, why should this God not assume another
    • because our soul has put itself in another state of
  • Title: Where/How/Spirit: Lecture V: Bible and Wisdom II
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    • due to the apostle John himself. With diligence he shows how
    • normal human-personal, the sense that says to itself, yes,
    • himself before the people, so that he can say who he is and who
    • itself in particular who faced Moses, and who calls himself
    • does he call himself the Lord the God of Abraham, Isaac, and
    • self-awareness. All these members originated from spiritual
    • which the human being became the modern self-conscious being,
    • bearer of the human self-awareness. Hence, the Bible also sees
    • finds his ego in himself, which differs so substantially,
    • there finds a drop of this divine being in himself. This is no
    • human being has to find his God in himself. Asserting this
    • itself.
    • remembers what he himself has experienced in his personal life,
    • remember, the human being of primeval times said to himself: it
    • makes no sense to call myself an ego. I recall my father,
    • engrossed in this ego, the ancient human being said to himself,
    • calls himself the God “I am the I-am” is the same
    • fulfilment.” The God announces himself to Moses as the
    • announces himself in such a way that he orders the external
    • announced himself by Moses in the burning bush with the words
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  • Title: Where/How/Spirit: Lecture VI: Superstition from the Standpoint of Spiritual Science
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    • tomorrow, I would have exposed myself to the danger that the
    • one himself believes as the only reasonable and to deny
    • everything that one himself does not believe. Just this way of
    • the present nervous manifests itself to a hair's breadth
    • strength in itself. This was a trend of superstition. One
    • when he said to himself that he wants to go to the editorial
    • occult effects, in telepathy. He said to himself, professor L.
    • matter absolutely naturally. I myself have experienced various
    • differently depending on the school of thought. I myself would
    • such. One says to himself, something particular is connected
    • develops something by the instrument of his own body in himself
    • expresses itself in the mineral composition of the physical
    • who does it in a completely unselfish way without any personal
    • presents itself to them, but they want to increase the
    • himself, this wisdom may have come wherever from at first, I
    • rope, the climbing child and so on. Ellmore himself added
    • principles, and said to himself: concerning suggestion one
    • presenting itself for it, we forget the essentials like the
    • above himself and above superstition, he sees the right in the
  • Title: Where/How/Spirit: Lecture VII: Issues of Nutrition in the Light of Spiritual Science
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    • also that which presents itself in his mind.
    • in a certain way and composes himself with that which is in it.
    • can he free himself from these forces? Is there any possibility
    • master of the processes within himself?
    • concrete questions only if it itself is able to illuminate the
    • fourth member is the bearer of the ego, of self-consciousness.
    • could not have in itself the members that serve the nutrition,
    • ego-bearer, the bearer of the self-consciousness. Thus, the
    • construct itself.
    • nutrients from the plant. He continues within himself what is
    • animal has already developed astral forces in itself. One could
    • concerning the nervous system by himself. Thereby only that
    • nervous system himself, it is fully receptive to that which the
    • plant foods. Where the human being lets himself get carried
    • can go in this or that direction, can immerse himself also in
    • himself, it has only been stimulated by the consumption of meat
    • nature itself, confines himself to the animal foods that are
    • etheric body in himself, which can exercise curative effects on
    • what he himself should do with something external. One can say
    • ego should be subject to, the human being places himself under
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  • Title: Where/How/Spirit: Lecture VIII: Issues of Health in the Light of Spiritual Science
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    • single being. Every human being is a being for himself, and it
    • someone must say to himself, who considers the matter not only
    • being, so that he keeps himself robust and strong. Everything
    • itself against this impairment.
    • stuff himself with this or that, but whether a diet gives the
    • is not. He is not protected if he has cut himself out of his
    • to speak, just the point for itself to begin where the plant
    • himself, which are not used now for any absorption of nutrients
    • health in himself? The child could be a certain lighthouse to
    • positions himself dogmatically on the one or the other
    • human being again. There could be a person who says to himself,
    • ego-bearer that makes the human being a self-conscious being.
    • relation he has to produce between himself and the outside
    • immediately, so that one says to himself if one lets this or
    • is something that raises the soul above itself, and another
    • colour is something that depresses the soul beneath itself. If
    • expresses itself in health and illness in the physical.
    • himself in mysterious way. Hence, spiritual science represents
    • but spiritual science itself is the great remedy.
  • Title: Where/How/Spirit: Lecture IX: Tolstoy and Carnegie
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    • with birth, not only to himself, but also to the whole
    • which he himself says that the family immigrated originally
    • had to flow in his soul like by itself. However, on the other
    • disgust of himself when he was tired of the debaucheries of
    • itself towards death possibly in such a way that he said, I am
    • said to himself at that time, such a life whose sense one
    • life? Sometimes, Tolstoy had already set himself the goal to
    • drops of honey from which he could feed himself. Nevertheless,
    • piety. He said to himself, the scholar who lives like me, who
    • the sensation in himself, there is a will, the everlasting
    • divine will as I call it. What lives in me devotes itself to
    • soul. He said to himself, there are human beings who can answer
    • — Tolstoy himself was before it.
    • had to say to himself, it could not be talk of a meaning of
    • penetrate himself. A worldview should arise from it, and from
    • to immerse himself in the present, as it is, and to become the
    • self-made man in it. He struggles. He gains his dollar every
    • himself sitting in his bed at night and dreaming of the tap the
    • something else presented itself to him. A man who dealt with
    • distress and misery, while he himself really acquired
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  • Title: Where/How/Spirit: Lecture X: The Practical Development of Thinking
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    • someone who wants to inform himself cursorily with this or that
    • those levels of knowledge, by which the human being himself
    • before he himself can penetrate into the spiritual fields. One
    • disdain to educate himself strictly to a thinking bound to
    • to himself in our world. What is, however, practice about which
    • himself was surprised that he was so clever to make such an
    • forgotten himself what is sometimes rather good; he has
    • forgotten that he himself has turned the thing. For one is not
    • has to educate himself at first to a thinking full of interest
    • in the world. He has to educate himself to that great,
    • concrete thinking, that thinking which isolates itself as
    • realises that he can educate himself in harmony with the
    • biggest enemy of thinking is often thinking itself. If anybody
    • thinks that only he himself can think and the things would not
    • Imagine once that a person brings himself to use the following
    • of thinking: he opposes himself with any fact, for example,
    • educate his thinking. There it is good if he says to himself, I
    • whether that happens which he has thought himself. In the
    • immersing itself in the facts that it does not form any mental
    • pictures for itself, but that the thoughts proceed as the
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  • Title: Where/How/Spirit: Lecture XI: The Invisible Human Members and Practical Life
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    • before himself and uses this thing for anything that appears
    • practical only someone who says to himself: in this piece of
    • us; the soul feels threatened. This expresses itself as
    • spiritual way of thinking defends itself with pleasure to
    • to defend itself if one is not a “carriage pusher of
    • he said to himself, I face a human being, a physical body, and
    • could also already say to itself that such a thing as an astral
    • body must be there. Why could it say that to itself? I want to
    • which builds itself up?
    • that the clock has originated by itself. Who is able to do
    • had seconds, minutes, the principles of the clock in himself
    • physical body. Any experience of the ego imprints itself on the
    • What lives in the astral body, expresses itself, imprints
    • itself on the etheric or life body, and thereby it becomes
    • permanent, not momentary, but keeps itself in a certain way.
    • becomes a habitual image, it imprints itself in the etheric
    • If a certain direction of judging imprints itself on us by
    • human life builds itself up from within outwardly.
    • however, says to himself, you are able to keep on working where
    • practice. Any human being who does not control himself
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  • Title: Lecture: The Four Temperaments
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    • himself. Both natural and spiritual science ultimately try to solve
    • greatest riddle is himself, it must also be emphasized that each
    • individual human being is a riddle, often even to himself. Every one
    • itself within these types. Temperament, that fundamental coloring of
    • existence to existence, connects itself with the generational stream.
    • species' evolutionary development. The species itself undergoes an
    • lives only once, that there is no enduring entity that unites itself
    • unite itself with physical corporeality? How can it clothe itself in
    • reincarnation, unite itself with the physical stream of heredity? The
    • temperament. Our inner self and our inherited traits both appear in
    • curious and yet undeniable fashion with the power of self-awareness.
    • has also frequently been mentioned. The ego expresses itself in the
    • itself physically in the nervous system; thus in the sanguine, the
    • nervous system holds sway. The etheric body expresses itself in the
    • glands. The physical body as such expresses itself only in itself;
    • an instrument of the higher members, is itself in control, and
    • portion. This reveals itself outwardly in a very clear fashion. Johann
    • be found. The inwardness of the ego, the choleric's self-contained
    • The phlegmatic temperament manifests itself in a static, indifferent
    • do well to attend to what expresses itself through them if we wish to
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  • Title: Where/How/Spirit: Lecture XII: The Secret of the Human Temperaments
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    • have often emphasised that the human being himself is the
    • other human beings and to himself. We all feel that at any
    • existence expresses itself.
    • self-consciousness in such mysterious way but also in such
    • in the physical body. The ego expresses itself in the blood
    • etheric body expresses itself physically in the glandular
    • processes of the human being. It expresses itself as inner
    • more he is occupied in himself and lets the external things
    • is predominant, the person wants to assert himself against any
    • prevails. It is flexible in itself and works on the members; it
    • does not relate himself to the things.
    • the children. Also later with the self-education, it is still
    • educate himself it is favourable to pay attention to his
    • open ourselves to that which expresses itself typically. How
    • without being able to control himself. This is the little
    • ability of pain, of listlessness in itself; they are in its
    • being can also take charge of his self-education. For example,
    • the sanguine person does not achieve a goal saying to himself,
    • self-admonitions are of no avail. It depends on showing the
  • Title: Goethe's Secret Revelation: Lecture III
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    • through consciousness of our Inner Self.
    • knowledge, striving to feel himself into life, experiencing every
    • worlds, between the spiritual world to which man can raise himself
    • through purification, through the ennobling of himself and that
    • self-dependence. All this is given in the second part of Faust as
    • outer science looked at life. Certainly he had troubled himself
    • himself with many other sciences, more particularly with natural
    • itself. But how far away were these sources of life from what
    • themselves what Goethe expresses in the words: ‘The self in
    • theosophical literature. He himself attempted the practice of
    • stiffening itself, and when he read the words on the first page,
    • out of them is but life's water. I have busied myself with much
    • in his soul which was to germinate later. But he felt himself as
    • say to himself, I have had one moment when my longing after the
    • religion and theology, who had given himself up to an endeavour,
    • a man of the world and calls himself a
    • he wished to free himself in his own way from the old traditions.
    • in his 70th year beginning to see himself in the character of
    • who having occupied himself deeply in outer science had reached a
    • given to man, when he has to say to himself: ‘Thou art
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  • Title: Where/How/Spirit: Lecture XIII: The Riddles in Goethe's Faust - Exoteric
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    • published only after Goethe's death. Goethe himself was aware
    • work; and how much this moment was important for himself, this
    • degree who had now a perspective of life before himself, which
    • what Goethe expresses with the words: “The own self
    • made practical alchemical experiments. He himself tells how he
    • himself, never have I had one single moment when my longing for
    • outlines before himself. Thus, on one side Goethe appears to us
    • had dedicated himself to a striving — as one believed
    • of the sixteenth to the eighteenth centuries expresses itself
    • life and its origins, and that he wanted to free himself in his
    • what lived in himself as life striving and thirst for
    • the eighteenth century to concretise himself in the Faust
    • What attaches itself like a portrayal of feelings to these
    • feel the mood Goethe himself could feel from the
    • symbol!” As in pain, he might say to himself if he had
    • the strange figures before himself: even if one draws so
    • experience to the human being where he must say to himself:
    • addition, this mood expresses itself in Faust. He turns the
    • forces in himself by watching certain symbols and images, so
    • human soul, what expresses itself in the sign of the microcosm.
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • through consciousness of our Inner Self.
    • morning-red, in order to prepare himself to look straight at the
    • Such a man, steeping himself in the whole great course of human
    • set him in occult-scientific symbols, in which he steeps himself,
    • human soul makes halt at or attaches itself to these firm outlines,
    • itself to sense-phenomena. Now just imagine for a moment all these
    • this realm Faust is to betake himself. And when one reads
    • making a particular triangle round itself. The soul goes through
    • quite realistically what he himself had experienced; and this he did.
    • spiritual spheres, gradually surrounds itself with the soul which
    • covering round itself in accordance with the laws of the
    • physical world. If one knows the principle which attaches itself as
    • betakes itself into a new embodiment. But he has yet to learn how
    • Mephistopheles himself has a hand in it, and we are told in
    • of himself:
    • He is shown how he can wrap himself in the elements of matter, and
    • gradually betakes itself into the physical-sense elements
    • can at first be only like a seed in the world. It must pour itself
    • enwrapped itself in a body of physical matter — and can now
    • of what he has himself experienced in spiritual worlds.
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  • Title: Where/How/Spirit: Lecture XIV: Riddles in Goethe's Faust - Esoteric
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    • itself to his
    • Goethe can point to that where he himself can inform what
    • make himself ripe to behold the spiritual sun, which rises at
    • himself in sharp contours. The things present themselves to him
    • itself to the sensuous appearance.
    • describes how the city of Engyion wanted to ally itself with
    • With the reading of this scene, something freed itself in
    • prepared himself for it. Indeed, Mephistopheles also knows
    • realm, how it presents itself to everybody who enters it:
    • spiritual spheres, surrounds itself bit by bit with that which
    • supersensible. Mephistopheles himself contributes to it, and it
    • himself as the representative of the astral body.
    • says about himself:
    • elements of matter to himself, and how with him the spiritual
    • world at first. It must pour out itself in the matter, in the
    • body attaches a body of physical matter to itself and can now
    • with the spiritual when the soul has raised itself in higher
    • yet free of the powers from which he must free himself if his
    • all personal selfish wishes and desires must have disappeared
    • fall off where Faust completely dedicates himself to the
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  • Title: Where/How/Spirit: Lecture XV: Nietzsche in the Light of Spiritual Science
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    • the whole morning which immediately suggests itself, and who
    • the thoughts sounding in himself: he lay there this way. I had
    • which humanity has gained and created for itself, than in the
    • only targeted what presented itself to their sensuous eyes;
    • this cultural trend, Nietzsche positioned himself. How did he
    • instruments and does research can make himself happy and
    • primeval times. He felt everything vividly flowing into himself
    • development of the Greek spiritual life could present itself to
    • the world itself does no longer pulsate, but only the concepts
    • from himself.
    • himself, there any illusion is overcome, and one can understand
    • In it, he delights himself; however, he is not a parroter of
    • ask himself, how does one live with these things?
    • I myself have seen that he had marked this passage in this book
    • imprinted itself on Nietzsche's soul in such a way that it
    • became a creed to him; he has familiarised himself with it that
    • its development. However, he cannot stop. He says to himself,
    • truth of the spiritual life reveals itself to Buddha.
    • the Christ principle in every life, purifies himself thereby
    • humanity. If the human being opened himself or herself to the
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  • Title: Lecture: Isis and Madonna
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    • himself was able in his soul to approach this truth from very many
    • Faust, he could not express this better than by sending Faust himself
    • himself cannot enter the realm where the Mothers are enthroned
    • soul. He must so prepare himself that his soul, out of which the
    • itself the spiritual eye and penetrate into the spiritual realm. The
    • himself to a perception free of the senses, thereby regaining the
    • the soul that gives birth to the higher man out of himself, out of the
    • enters the realm of Osiris, itself becomes an Osiris. The Egyptian
    • death itself becomes an Osiris.
    • therefore himself became an Osiris. He tore himself from the physical,
    • cleansed himself of the physical, became a purified soul and as such
    • sublime ideal, the highest peak of humanity, the Christ Himself — for
    • happening on earth today but out of the cosmos itself, just as in
    • destined to bring forth out of itself. The human soul in its
    • soul, seeking in itself for the eternal feminine, is yearning for the
    • itself unable to continue using outer, crude physical models.
  • Title: Where/How/Spirit: Lecture XVI: Isis and Madonna
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    • express itself in art for centuries, which has also found its
    • future by spiritual science. Goethe himself could approach this
    • itself to his soul. Already in that Faust talk, I referred to
    • the catharsis of the soul. He had to prepare himself in such a
    • usual, sensuous world that it has purified itself from all that
    • wake the spiritual eye in itself and penetrate into the
    • the human being himself does not amount to nothing more than
    • from without, but it can purify itself, can rise to a view free
    • out of himself, out of the spiritual universe, so we only need
    • at this age so juvenile. Michelangelo himself was asked, and he
    • expresses itself in the legend of Isis and Osiris. This legend
    • initiate himself becomes Osiris. He snatches himself from the
    • passions, and desires; he purifies himself of the physical,
    • This Isis, if it purifies herself and dismisses all that she
    • itself: a willing nature, located in the deepest grounds, a
    • so that her head fertilises itself, and not sensuous substance
    • of itself. This human soul, fertilised by the world spirit, is
    • piety or devoutness in himself.
  • Title: Where/How/Spirit: Lecture XVII: Old European Clairvoyance
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    • faculties, which lead in a free self-conscious way into the
    • self-conscious soul, it could not say “I” to
    • itself, and it could not distinguish itself from the
    • contours faced the soul, it learnt to distinguish itself from
    • Thus, the human being had to buy his self-consciousness giving
    • as it were, completely for itself and belongs to the divine
    • itself. The other heirlooms are vision, foreboding, and
    • so to speak, with his whole being in his self-consciousness,
    • self-consciousness, the relation of the dream to the outside
    • here, it presents itself in such a way: the human being, as he
    • being has become a self-conscious being. When did the human
    • still slumbered in the astral body, when the astral body itself
    • hovers there. There he has something around himself that is
    • the human being submerges in his astral body, he puts himself
    • has only taken down what dresses itself as reality. He carries
    • self-consciousness, but he cannot figure the threads out
    • However, the self-consciousness is still quite undeveloped.
    • told who did not yet have the entire self-consciousness? We can
    • human being owes his modern self-consciousness, this particular
    • the free self-consciousness can develop. — If this
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  • Title: Lecture: The European Mysteries and Their Initiates
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    • the one who united in himself all the knowledge was known as the
    • mortality. But he who steeps himself with all that is bound up with
    • himself with Christ, will realise that just as the sun irradiates and
    • ancient Hebrew consciousness. The ancient Hebrew felt himself one with
    • his “Fathers.” He said to himself: ‘My Ego is enclosed
    • the ancient Hebrew felt himself part of one great whole, secure in the
    • itself, albeit the ties of blood are not ignored — the Ego that
    • within himself will become a true seer.” But the world was not
    • sense. This is how he experienced it. — He asked himself:
    • purified astral body there rises the “Spirit-Self” or
    • transforms his willing and therewith the physical body itself, into
    • Spirit-Self or Manas, his ether-body into Life-Spirit or Budhi and
    • Ego. Feeling does not immediately attach itself to a thought, but the
    • realises himself as king within the sacred Three. A man who is not
    • the three bodies. The Initiate says to himself: ‘I am king over
    • anything in the external world, but unite himself in the innermost
    • self-consciousness has entered wholly into the rose, whereas it
    • world-evolution itself is contained in the mystery-teachings of
    • human soul that rises above itself. — To enable the soul to find
    • as he fashions himself in its image.
  • Title: Where/How/Spirit: Lecture XVIII: The European Mysteries and Their Initiates
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    • the ability of the soul with which it can reunify itself with
    • himself with pleasure to Brahman, the personality consciousness
    • in a bad way if he wants to inform himself about anthroposophy
    • animated. The human being said to himself, there is still an
    • the Old Testament if he could say to himself, I am one with my
    • ego has connections in itself to a spiritual world, which
    • general human ego, and one said to himself: someone who brings
    • this blood back to life in himself gets to real
    • Christ. However, one said to oneself that the human beings were
    • asked himself, how have I lived up to now?
    • forces in himself. As long as he normally lives in the modern
    • spirit self or “manas” emerges from it. Then the
    • with it his astral body to manas or spirit self, the etheric
    • whole progress of the European mysteries still expresses itself
    • of personality, of the ego in itself, which brings the
    • the self-consciousness completely in itself, the lily
    • completely outside itself. However, the union of the soul that
    • mysteries makes the human thinking smooth to familiarise itself
    • above itself. However, it is the task of spiritual science to
    • make the soul find the way to itself. Spirit finds spirit that
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  • Title: Metaporphoses/Soul One: Lecture 5: Human Character
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    • all those phenomena where something inward is working to reveal itself in
    • eminent example of this shaping, whereby an inner being reveals itself
    • self-consciousness; the active element within our soul which plays upon its
    • only when they are reflected from outside itself, and for this to be possible
    • day from morning to evening, requires no effort to sustain it. The inner self
    • himself to be riper, richer in experience and wisdom learnt from life, while
    • life. While the Ego thus impresses itself from within on its vehicles of
    • itself. But the Ego does not stand apart from the urges, desires and passions
    • of the Sentient Soul. No, it unites itself with these emotions as though they
    • were its own; and equally unites itself with the cognitions and the knowledge
    • the external limbs of the body. We see this inner centre pouring itself
    • forth, as it were, shaping everything in accord with itself, and we feel how
    • Conscious of the pain inflicted on his sons, he himself, as a father, is so
    • pressing out the full degree of pain. He forgets himself, consumed with
    • unifying element which naturally expresses itself in the harmonising of the
    • meets the world as a free, independent being and can himself work on the
    • permeate itself with the forces of the Consciousness Soul, and through this
    • He will need to devote himself to deep meditative contemplation of certain
    • himself again and again to contemplation of those great philosophies in the
    • noticed that a man who devotes himself for a decade to knowledge of a really
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  • Title: Metaporphoses/Soul One: Lecture 1: The Mission of Spiritual Science
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    • lead us into the issues that a reflecting man would concern himself with in
    • an observer himself, have found the answer somewhere among the observations
    • merely contemplating the external world? If the external world could itself,
    • studies these changes without prejudice must say to himself: Men have
    • works as a unity, if he feels himself within the world as in a great,
    • free delight: then the universe, if it could become conscious of itself,
    • permeates himself with all perfections and virtues, summons forth order,
    • something super-sensible when he looks into himself, and that for this purpose
    • to make for itself a picture of the outer world. But he goes on to say that
    • realm; at most he can draw conclusions about it. He can say to himself: Duty
    • — Goethe continues — anyone who has exercised himself with the
    • what the human soul can itself achieve by development of the forces and
    • of a few; it cannot limit itself to a small circle. Certainly, anything an
    • this way, it must find means of making itself understood by all who wish to
    • understand it. This entails that it must direct itself to those powers which
    • we look back into remote antiquity, Spiritual Science itself tells us that in
    • man, so that a man could say to himself: You are able to think, but your
    • to information given in ancient writings, for in himself he had nothing that
    • today the soul allows itself to be acted on by what the spiritual researcher
    • position to present what our solitary thinker said to himself: Man in his
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  • Title: Metaporphoses/Soul One: Lecture 3: The Mission of Truth
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    • himself. His thoughts, feelings and will-impulses should spring from this
    • centre. The more he has a firm and well-endowed centre in himself, the more
    • this central point in himself, he will be in danger of losing himself through
    • a misconceived activity of his Ego. He would lose himself in the world and go
    • he may lose himself if he fails to strengthen and enrich his Ego, so, if he
    • of selfish isolation from all human community. Here, on this other side, we
    • control of himself and engage in wild, immoral and loveless behaviour? If we
    • selfishness. Anger acts like a poison on selfishness, and we find that in
    • selfishness. Anger must be there or it could not be fought against. In
    • overcoming anger the soul continually improves itself. If a man insists on
    • effective power. Just because anger is overcome and a man frees himself from
    • it and rises above it, his selflessness will be enhanced and the selflessness
    • initially yield, so that, when it finally asserts itself, it is not weakened,
    • called upon to assert himself in action, he would be the weaker for
    • a man lovingly immerses himself in his own soul that his soul is strengthened
    • element that the soul may love within itself, leading not to egoism but to
    • selflessness, is truth. Truth educates the Intellectual Soul. While anger is
    • increasingly abolished. He must love truth and feel himself most intimately
    • kindle in himself a genuine sense of truth. Hence we cannot speak of a
    • imbued with a progressive power that leads him to selflessness.
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  • Title: Metaporphoses/Soul One: Lecture 4: The Mission of Reverence
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    • something which the soul has not yet come to know and to unite itself with,
    • has risen to this height and feels itself to be at one with the
    • is progressing through a continuing evolution in which it is itself the
    • it has to go further. And as a self-conscious soul it must say to itself: How
    • central point of the soul which can lead to the real Self and makes it
    • of this is egoism. A self that is too weak will lose itself in the flood of
    • and his brooding, all within himself, his Ego will be hardened and given over
    • to self-seeking and egoism.
    • the Ego and makes it more selfless.
    • become acquainted with the means of self-education that are provided for the
    • to acquire knowledge of the world and of itself, and for this it requires the
    • world and not stand blankly in front of it, for then the outer world itself
    • acquire. How, then, if logic is this instrument, can logic itself be proved?
    • One might say: Logic can prove itself. Yes, but before we begin proving logic
    • however, the soul must allow itself to be educated by the Ego, the source of
    • self-consciousness. We have seen how the Ego gains increasing independence
    • self-education of the Ego comes to an end; its education through reverence
    • which knowledge is sought. Thus, having raised itself out of the Sentient
    • longs to unite itself. But the Ego has two sides. It is impelled by necessity
    • the task of not allowing itself to fall under the hardening influence of
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  • Title: Metaporphoses/Soul One: Lecture 6: Asceticism and Illness
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    • maintain that there is something in human nature which separates itself
    • if it is to be conscious of itself and of the external world. Hence we can
    • cannot develop consciousness in himself. But if, in the normal course of his
    • self-control of which we have a picture at a lower level in the plant. So we
    • unsought, within him. He must grow beyond himself, kill within him all that
    • Die and renew thyself!
    • in Greek the word means working on oneself, making oneself capable of
    • here, only if we remember that the purpose of this working on oneself is to
    • fulfillment in and through itself.
    • combination is not significant in itself, but only in so far as it calls our
    • may feel too weak to call forth in himself the forces necessary for
    • turns away from all this through an instinct for self-preservation which is
    • through Spiritual Science, an instinct of self-preservation is at work; they
    • instinct for self-preservation will then say to himself: If these things were
    • for self-preservation, but are driven on by its very opposite, a sort of urge
    • for self-annihilation. If anyone takes something into his soul
    • instinct for self-preservation, but from a morbid impulse to annihilate the
    • self, to drown in a flood of revelations. This has a significant shadow-side
    • blind belief springing from a desire for self-annihilation. It need
    • star for my endeavours to raise myself to the level of the faculties which
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  • Title: Metaporphoses/Soul One: Lecture 7: Human Egoism
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    • pledge themselves to cultivate selflessness and freedom from egoism in any
    • cherish the slightest egoistic wish or give utterance to any kind of selfish
    • scarcely allowed themselves to become acquainted with unselfish human wishes.
    • your wish I shall be doing something entirely selfless. But listen —
    • would then say: “If you are to be so unselfish on my account, I will do
    • forward quite unselfish wishes.
    • selflessness. We shall not treat them as catch-words, but will try to
    • the word egoism, and fail to enter into the thing itself. Suppose that
    • someone proves himself to be a great benefactor in one way or another. It
    • last word on his character. For if a man seeks only to satisfy himself but
    • best way forward for himself, we might perhaps be well pleased with such an
    • shows itself in all realms of existence.
    • Cares not for herself or whether men behold her.
    • everything it needs for itself from its environment that the plant acquires
    • When herself the rose adorns,
    • beautiful as she can, and to grace herself with the finest possible form,
    • himself to be living in the world as in a great and beautiful and worthy
    • it could come to be aware of its own self, would cry out in exultation at
    • book he says: “Placed upon the summit of Nature, man sees himself as
    • himself. To this end he heightens his powers, imbuing himself with all
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  • Title: Lecture: Buddha and Christ
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    • Anyone who has made himself in some degree acquainted
    • form of existence that was satisfying in itself. Therefore, one
    • physical world which in itself constitutes what is collectively
    • Is it then the Name and Form of the self-same Being that appears
    • transformed itself. That which was growing upon the mango-tree simply
    • head a man? No! Is the heart anything by itself? No! Because if we
    • parts together, still we have not found the Man himself, if we only
    • parts. This man busies himself in the world, and performs various
    • everything around him. But he is led to free himself from his
    • Form, reveals itself in all its emptiness! There is no truth in
    • That which is revealed in the separate parts, and lives itself out in
    • them, has poured itself into all that is visible of the man; it is
    • conception as expressed by the great Founder of Buddhism himself. The
    • himself in the sick man, the aged man, and the corpse. ‘What is
    • the value of life?’ he cried to himself, ‘if it bears
    • Christianity poured itself. It is possible to describe this
    • itself is the external world. He says: ‘It is inevitable that
    • if thou abandonest thyself to the physical world, suffering must be
    • concern itself with the non-historical relationship of opposition to
    • comes because man himself has brought with him a false relation to
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  • Title: Metaporphoses/Soul One: Lecture 8: Buddha and Christ
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    • satisfying in itself. This fact alone should be enough to distinguish
    • Europe, cannot rid himself of it. In discussing it with another writer he
    • self-sufficient? No, for if we separate the heart from the man, it will soon
    • impressed upon him. Then he is told that he ought to free himself from
    • has poured itself into the visible being, where it experiences the fruits of
    • significant words by the founder of Buddhism himself. Now this lecture is
    • he said to himself: “What is life worth if old age, sickness and death
    • Buddha himself later developed his teaching — is suffering. That we
    • oneself correctly to life, will gradually enable a man to kill off the desire
    • cycle of lives on earth, and why it has to regard the world itself
    • life is always such that man must suffer, but because he has related himself
    • incarnated; humanity once developed something within itself which placed it
    • raises himself above the passions is blessed. He who can live in loneliness
    • as a self-conscious being, to get to know the world through his intellect? In
    • particular, when did self-consciousness first come to man?
    • world through their own self-consciousness and no longer through
    • clairvoyance through the Word which will reveal itself within him. Blessed,
    • spirit. Blessed are they, for theirs is that which reveals itself through the
    • Ego and can be achieved through their own self-consciousness.
    • come when man, if he will grasp his self-consciousness
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  • Title: Metaporphoses/Soul One: Lecture 2: The Mission of Anger
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    • reveals itself to his perception. Again, it has often been emphasised here
    • you are to call yourself ‘I’, this ‘I’ must sound
    • forth from within yourself and must designate your inmost being. Hence the
    • stages; how enchanting when it can be said that man himself has evolved from
    • man, since he is a self-conscious being with an inner activity springing from
    • an active being he must himself take hold of his own evolution. He must raise
    • himself to higher stages than the stage he has already reached; he must
    • equally self-evident — with the difference that Francesco Redi's
    • itself through all its sojourns on earth? It is the Ego, the ‘I’,
    • designated by the name which a person can bestow on no-one but himself. The
    • transformed. The transmuted part is called Spirit-Self, or Manas. The Ego may
    • steel, which cannot burn him, and white-hot steel itself, which can.
    • this, someone objected that a man might be able to suggest to himself the
    • Sentient Soul, he reflects on them and devotes himself to them; they form
    • the organs whereby it is enabled to go out from itself and to connect its
    • himself takes control of his evolution and progresses from life to life,
    • itself in the course of succeeding lives; it must become a centre whereby man
    • more he radiates from the centre of his individual self, the nearer he
    • progress is manifest in what we call selfishness or egoism. If these words
    • selfless, that of course would be bad, as any use of catchwords always is. It
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  • Title: Metaporphoses/Soul One: Lecture 9: Something about the Moon in the Light of Spiritual Science
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    • Fechner himself.
    • for anyone can read them for himself — was that the quantity and
    • Fechner himself
    • to convince himself that we are not justified in postulating something
    • of the heavenly bodies on one another. He said to himself: When I look at the
    • between Schleiden and himself over the moon could perhaps be best settled by
    • modern times, but anyone who, like myself, has spent many years in the study
    • to show that in the earth itself lay the causes of the rise and fall of the
    • consider man himself in relation to the world around him. As far as Spiritual
    • itself, experiences the impulses of pleasure and pain and everything that
    • itself. Then the ego develops further and the soul advances to the stage of
    • the sun regulates the relationship of man to itself and to the earth. Let us
    • the etheric body shows itself to be dependent in its activity on the seasons
    • squeezed out lemon. During this empty period, however, he can apply himself
    • circling round the earth? It is the earth itself, and here spiritual science
    • earth. The earth itself has retained in its satellite these earlier
    • himself and observe how he lives as a soul in his body and how he is exposed
    • himself. In earlier times, inner day and night corresponded closely to the
    • himself inwardly by making the external rhythm into an inner one. He has long
    • since freed himself from the rhythm which connected his inner being with the
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  • Title: Lecture: Spiritual Science and Speech
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    • expresses itself, — that is to say Spiritual Science in our
    • life of the soul by observing how a man expresses himself in words.
    • as from out of himself, an echo of the particular object or process
    • itself; everything has sound in a certain sense, not only a glass we
    • consciously transformed from out of the Ego, ‘Spirit Self,’
    • adding Spirit Self, Life Spirit and Spirit Man to physical body,
    • etheric, astral, we must say: just as the Ego itself, as a spiritual
    • itself and elaborated a further fragment of what had already been
    • itself. We say that before man became this complete Ego-being, he was
    • brain, throughout the course of human life? Our brain adapts itself
    • to our thinking; it is an instrument that moulds itself according to
    • speaking of the eye: “The eye has formed itself from the light,
    • any conception of the Ego itself, but bear in mind all that has been
    • pre-Ego activity of the etheric body and the Ego activity itself.
    • externally (the eye itself is there for the reception of light), so,
    • and then we must wait until the spirit of the air itself sounds back
    • development took place in that the process tore itself loose, as it
    • emotion, everything that lives inwardly. This expresses itself in the
    • outer correspondence that first wrests itself from the soul, in the
    • inward element. When the child expresses itself thus, its mother
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  • Title: Metamorphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • by which the human being expresses himself.
    • being expresses itself in language.
    • produce this or that particular sound from within himself as an echo of that
    • holds the view that each object contains within itself, as it were, something
    • “spirit-self”, or, using a term from Oriental philosophy,
    • adding to the physical body, ether body, astral body and ego the spirit-self,
    • before the ego was ready to establish itself within them, spiritual creation,
    • into a self-contained individuality. Before the human being became such a
    • self-contained ego-being, he was part of a “group-soul”, part of
    • them, this group-soul also transformed from within itself the physical body,
    • ether body and astral body and ordered them according to itself. And the
    • hidden being which is capable of creating the eye for itself.
    • what the ego developed in itself as reason, as consciousness, feeling,
    • the self and observe the work done by the group-self from dark
    • the eye to take in the outward light, whilst the eye itself exists to take
    • tearing itself away, as it were, from outward impressions. The ether body
    • something inward. But when the child expresses itself in this way and the
    • language had already been created, language then ordered itself according to
    • outside reality. Before the human being was a self-conscious being in the way
    • previously an artist was at work. This in itself is put rather in the form of
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  • Title: Metamorphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • to killing himself, he hears the Easter bells ring out and cries:
    • towards the object or the being; it expresses itself in some way and
    • how it tries to bring itself into harmony with the external world. If some
    • several examples of how the relation established by the ego between itself
    • between itself and the frightening entity works into the physical body and
    • ego expresses itself in the astral, etheric and physical bodies.
    • ego for harmony, or for a definite relationship between itself and its
    • itself — though we may not be able to see it in that light until
    • with these things, as though it had gone out of itself and immersed itself in
    • them, and can feel itself rightly related to them. Or it may be that the ego
    • what we may call, in a certain sense, the normal. Then it may find itself in
    • self-consciousness. The feeling that comes over us then is one of
    • it along with itself. The bodily expression of this contraction is a flow of
    • something in its grief and deprivation. It draws itself together, because it
    • is impoverished and feels its selfhood less strongly than usual, for the
    • itself the forces it has lost. Because it feels impoverished, it tries to
    • make itself richer again. The tears are not merely an outflow; they are a
    • sort of compensation for the stricken ego. The ego had formerly felt itself
    • enriched by the outer world; now it feels strengthened by itself producing
    • the tears. If someone suffers a weakening of self-consciousness, he tries to
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  • Title: Metamorphoses/Soul Two: Lecture 3: What is Mysticism?
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    • that which emerges in the sentient soul to live itself out and find
    • its way to the intellectual soul, it raises itself to the consciousness soul,
    • empty, then, when it exerts itself to forget everything reflected within it
    • reveals itself in the soul when the little spark begins to shine, we see that
    • that we grasp, but the thing itself in its true being.
    • the mystic raises himself to the knowledge that the inner being of the soul
    • great thinker of the 17th and 18th century, said to himself: When we look at
    • to the personality of the mystic himself, and this tendency can be observed
    • him to the foundations and sources of existence will in itself have little
    • from the methods applied by the spiritual scientist to himself. It is one of
    • himself on his way towards becoming man, passions, impulses and desires which
    • symbolical comparison between plant and man, our soul had to exert itself.
    • through it we experience something which reveals itself as closely related to
    • soul-activity is not only an inner process but has exercised itself on
    • itself in its own inner being. Fundamentally, spiritual-scientific cognition
    • prepare itself and not set out prematurely. Mysticism is thus an enterprise
    • has prepared himself in such a way that his inner being can grow out into the
    • external world. He will often then be inclined to shut himself off from the
    • egotism can be overcome if the ego is constrained to pass outside itself and
    • yourself in God's prevailing,
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  • Title: Lecture: Prayer
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    • itself, a world of its own still remains within it. This
    • itself. In contrast, we pointed out that modern spiritual
    • to burn ever more brilliantly of itself. Spiritual science,
    • carries within itself something of the past and, indeed, also
    • as everyone who observes himself would admit, a sort of
    • work itself out, urging us to set ourselves face to face with
    • feeling, something the soul does of itself. As it can, in
    • grows beyond itself. When, in looking back over the past, the
    • which it does not feel itself to be equal, we shall
    • flow into itself out of the stream of the past, it creates
    • within itself what we may call a devotion toward the divine.
    • If the soul surrenders itself in inmost calm to these
    • why it has failed so to form itself that it can approve of
    • overcome the feeling by asking itself clearly how it can make
    • truly part of itself what has lived unconsciously in all its
    • actions and experiences, how it can draw into itself this
    • raises itself even only a little above the immediate present.
    • that is losing itself in externalities collect itself in
    • just as mystic contemplation is itself preliminary to what we
    • withdrawal into itself, thus releasing it from the multiple
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  • Title: Metamorphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • that the mystic seeks to make himself free and independent of all the
    • ordinary life has been extinguished and the soul withdraws into itself, it
    • grow by itself, its own nature remaining unchanged. In opposition to this, we
    • spiritual-scientific path for himself.
    • in the soul — will anyone who observes himself deny that? — and
    • the soul grows beyond itself. When the soul, on looking back over the past,
    • greater than itself, this realisation will evoke in the soul a reverence
    • with God. For if the soul surrenders itself in innermost calm to the feelings
    • reality. Then the soul can say to itself. If this power were within me, I
    • inner life; that is why I failed to make myself into something of which I
    • continue: How can I draw into myself the unknown which indeed lived in all my
    • mean saying to oneself: Whatever the next hour or day may bring, I cannot
    • itself, and fundamentally they lead towards prayer in every soul that raises
    • itself even a little above the immediate present. The pre-condition of
    • future. It is because this raising of oneself above the present is so
    • ego is seized by this striving, it already has the power to develop itself.
    • prevented the more powerful element in us, the ego conscious of itself, from
    • losing itself in externals can be enabled to collect itself. During prayer we
    • recover itself. When the striving to find ourselves begins, it sets off a
    • contemplation, just as mystical contemplation is itself a preparation for
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  • Title: Metamorphoses/Soul Two: Lecture 5: Sickness and Healing
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    • creation; the bearer of the ego, his self-consciousness. When we consider
    • surge through it. But in contrast, the human being observes within himself
    • outside world, the physical environment, from which the physical body itself
    • pain beyond himself into discovery of the world because the ego leads him out
    • out of itself and neither could the ether body. The reflecting forces come
    • originate from life! Because of this truth, which is taken as self-evident
    • The human being has to learn to take note of these limitations himself; he
    • inner self; and we can be thankful to an illness which ends in death because
    • life itself develops towards harmony.
    • overcome the error. That is as much as to say that error in itself points
    • beyond itself and leads to human truth. And similarly it can be said:
    • he develops to health. Thus illness points beyond itself in healing and even
    • development of the opportunity to grow beyond himself in the sense of the
    • you transcend yourself in God's prevailing,
  • Title: Metamorphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • that he gives himself up to every picture, loses himself enthusiastically in
    • self-conscious kernel of the human soul, dwells in a surging sea of passions,
    • every inner demand. The ego can scarcely raise itself out of this surge of
    • effort to realise in himself the true quality of human nature. This will be
    • achieved only by someone who raises himself to moral ideas and ideals,
    • himself in the mysteries of the world by unveiling within himself what the
    • prayer a man rises inwardly above himself towards something that transcends
    • soul, so that new impressions can flow in; if he is unable to raise himself
    • to the influx of external impressions and to uniting himself with them. This
    • the source of its actions in itself. But in a large assembly there is a sort
    • In earlier lectures we have seen how the soul can raise itself into higher
    • you will find an account of how the soul must train itself to
    • the positive element in itself and open itself to new impressions by putting
    • itself artificially into a negative mood. Otherwise it will make no progress.
    • him, and this means that he has to make himself as negative as possible. And
    • entirely sunk in himself and has banished all the positive characteristics
    • self-absorbed.
    • occurs if we employ an easier external method which cannot of itself lead us
    • life can readily convince himself that his forces are enhanced by adopting a
    • and positive elements in himself, he will be brought into a negative
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  • Title: Metamorphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • and value, the power of human self-consciousness is revealed most. And then,
    • accustoms himself to proceed in the way of thinking which has passed before
    • present in the outer human being in the waking states, but separates himself
    • whilst at the same time being present within itself. That would be no
    • enough he can catch up with himself from behind. Who would not be convinced
    • when the dogma that the ego can never be grasped in itself is backed by such
    • round the tree but at most with a person who winds himself round a tree like
    • example how the human being can enmesh himself in a logic whereof he does not
    • our self-consciousness, and our physical body. Then not only do those
    • our self-consciousness in a regular way. An obstacle is noticed only when an
    • himself in a position emotionally of experiencing how the soul feels one or
    • yet able to express himself properly about the subject, who cannot yet form
    • given its impulse from the soul itself or whether it is prompted from the
    • “orientating oneself according to an authority” or acting
    • harmony, is itself a medicine against the predominance of the pathological
    • and a self-disciplined thinking. That is something which is unpopular today,
    • by the human being within himself.
    • developed and self-disciplined reason which can be developed and which must
  • Title: Metamorphoses/Soul Two: Lecture 8: Human Conscience
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    • what he must leave undone if he is not to despise himself. Hence we can say:
    • quality than conscience itself. A personality often mentioned here, Meister
    • harmful, satisfying and so on for himself. The sum of these experiences gives
    • himself: “You have done something you can approve of.” It would
    • itself to the inner eye of the seer: the eye which does not gain knowledge of
    • himself and so to some awareness of his ego, for the intellectual soul can
    • in the consciousness soul. Then a man can say to himself: “I have
    • grasped myself — I have attained real self-consciousness.” This
    • yet able to say “I” regarding himself, to find the central point
    • of his own being within himself. What are we to think of this ego which held
    • bound to have something in common with the nature of the ego itself? Must we
    • although the ego had no knowledge of itself, it was all the closer to those
    • ego-consciousness, for he was embedded in spiritual life itself, and when his
    • an ego, he was not obliged to remain within himself when he wished to behold
    • the spiritual. He beheld the spiritual around him and looked on himself as
    • himself, “I am thinking”, as a man might do today; his thought
    • need to look into himself; his feeling radiated from him and united him with
    • consciousness he had to develop inwardly in order to come to himself, and in
    • himself to that centre of his being which today is still imperfect but will
    • not present itself to him as something he could inwardly assess. He beheld
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  • Title: Metamorphoses/Soul Two: Lecture 9: The Mission of Art
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    • Homer himself. Unfortunately, works of art of the highest order are all too
    • that Nature herself had followed. This can mean only that in Goethe's
    • writings, where he tries to clarify for himself the nature and significance
    • himself inwardly related to this message. Indeed, it is no exaggeration to
    • let art itself speak to us of its significance for mankind.
    • takes hold of himself as an ego. This ego-feeling, as we now have it after
    • central point in his soul which now enables him to live within himself and in
    • possession of himself. In the far past he could not shut himself up in his
    • himself to be a vessel through which spiritual powers expressed
    • becoming aware of itself.
    • how, solely through immersing himself in his own soul, developing the forces
    • wisdom for the consciousness soul, self-reliant courage for the intellectual
    • corresponding virtue, self-reliant courage. Finally we come to wisdom, the
    • heights, but applies itself to the world in the form of mere shrewdness and
    • man who relies upon himself, searches within himself, and draws from out of
    • himself the forces which lead into the spiritual world. With him, poetry
    • divine-spiritual powers, as indeed Homer felt himself to be, so that he says:
    • must be drawn from within himself. We can see how it becomes less and less
    • but without being untrue to himself. Hence he could not say, “Sing for
    • Dante that specially impressed us? He stands there by himself, with his own
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  • Title: Answers to Big Questions: Lecture I: The Nature of Spiritual Science and Its Significance for the Present
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    • itself to the external sensory observation, the intellectual
    • that this suggestive effect has expressed itself also to
    • another side. If it had expressed itself only in such a way
    • power has also expressed itself in such a way that one does not
    • oneself as entitled to conclude from this faith that the
    • element must exclude itself from the research and let the
    • human being approaches what presents itself in his
    • surroundings. It is just that what expresses itself in the
    • as anything ready, but says to himself: my subjective being is
    • becomes engrossed in itself, if it regards the immediate life
    • in himself. If one demands from science generally that the
    • However, he who reflects a little and asks himself: which is
    • for spiritual science, could say to himself that its results
    • self-reflection can realise with this or that what surges up in
    • just a methodically achieved, pure self-knowledge, uninfluenced
    • by anything personal, must say to itself, the personal has just
    • seen them yourself, you would be able to do it if you went to
    • struggles with itself, until it says: now you give nothing of
    • results remain an unknown land to me, until I myself ascend to
    • still dedicated itself to the lonesome struggle — to take
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  • Title: Lecture: Life and Death
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    • natural science, and who, might feel himself moved to follow
    • which compose the human body. He might feel himself justified
    • — even a human one — the life of man himself,
    • themselves by fission; one divides itself into two, two into
    • principles of life, in life itself, while it is there.
    • the moment it has taken into itself the possibility of
    • simple reflections one could convince oneself that this is
    • the old stem. But there you can convince yourself that they
    • plant which can surround itself with bark, which can bear
    • the young organism — it must make itself secure by
    • living being which possesses the possibility within itself
    • itself, since it takes up inorganic lifeless matter. This can
    • a separation between life and death in the being itself. We
    • one direction, and a continual sinking-into itself of another
    • self-evident fact, a, triviality, for him who is capable of judging.
    • kernel in man which presents itself clearly and which cannot
    • was set for myself and my school-fellows, for which we had to
    • individual human life thus carries within itself the proof
    • within, who remembers what he himself experienced in this
    • to a certain age, but only showed itself later as a feeling
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  • Title: Lecture: The Human Soul and the Animal Soul
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    • manifestation of spirit. Man would find himself involved in a strange
    • self-contradiction were he not to take for granted the presence of
    • into disastrous self-contradiction, nobody can have an intelligent
    • true to himself and understand the nature of his own acts of
    • to himself: “What I can ultimately discover and retain, what I
    • self-contradiction referred to above. Therefore in speaking of
    • “spirit” we realize that it reveals itself in all worlds,
    • To the spiritual investigator himself, these four members of the
    • investigator, logical thinking will itself disclose that a living
    • of the animal soul, arise out of the inner organization itself.
    • Whereas in the mineral the spirit expends itself in elaborating the
    • animal organization itself, as an activity of the astral body. But of
    • ascribe intelligence to himself alone and can never answer the
    • any particular animal, we see before us a self-enclosed existence,
    • trustworthy guide and it will enable many a man, before he himself is
    • to himself: There I can see intelligence springing forth as it were,
    • from the animal organization itself; the intelligence which I
    • creative in the organism itself, and creates from out of the
    • man, if he is to develop them himself, has to acquire and master by
    • second teeth without having to wait until he himself acquires them by
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  • Title: Lecture: The Human Spirit and the Animal Spirit
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    • its soul life the animal lives, as it were, within itself. But the
    • other words, that the human soul is able to surrender itself directly
    • We may also say that there lives itself out in the animal's
    • emancipates himself from his bodily organism. But because in the
    • member thrusts itself in, which can be very easily observed in life.
    • nature is expressed in what we call the self-conscious ego. I do not
    • want to refer now to the way in which this self-conscious ego takes
    • self-conscious ego stands between his spirit and his bodily nature.
    • play to find objections to the expression “self-conscious ego.”
    • self-conscious ego is inserted between the spirit and the bodily
    • he has developed a consciousness of self. It is a generally
    • definite thinking, nor consciousness of self; he would be forced to
    • definite organizing forces through his self-conscious ego. For,
    • consciousness of self, and the activities connected with these; so
    • his consciousness of self, we grasp him as it were at one pole, at
    • to man to be able to imprint life itself into his organization. It is
    • imprinting into himself his sense of balance, the sense of his own
    • physiognomy, keeps his external self in continuous movement through
    • his inner self, we find how what actually first appears in the
    • up more within him, in the self-conscious ego, to pour itself then
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  • Title: Answers to Big Questions: Lecture V: The Nature of Sleep
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    • positions itself in our life phenomena in such a way, as if it
    • itself in the human nature, and from which they must admit that
    • it seems to lose itself in nothing within every course of the
    • expresses itself in the bodily, the human being is as it were a
    • Now one has to ask oneself only whether one speaks quite
    • himself or whether he sees what he lives in such a way also in
    • self-aware ego, summarises all mental pictures, as it were,
    • self-conscious ego. At the moment of falling asleep, we feel
    • consciousness, and the ego loses itself to the images. Then the
    • at the moment of falling asleep something makes itself
    • his soul poured out itself about a world that awakes now and
    • which primarily expresses itself as a feeling extending about
    • what the soul can experience by itself like by a spreading out
    • strife if it has to reproach itself.
    • soul makes to itself: you must extend still further; you must
    • pour out yourself even further! However, while it puts this
    • demand to itself, the soul loses itself for the moral life in
    • loses itself in the water. This is no theory; one can observe
    • afterwards. The human being has — if I may help myself
    • himself, attains other cognitive organs, and experiences as it
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • the principle that the knowing human being should understand himself
    • It was said that the person knowing himself could never
    • fantasy, would be a self-made fantasy, if we were not to presuppose
    • individualizes itself for us, how it manifests itself particularly in
    • particular forms, its particular ways, how it makes itself felt
    • contemplation, which is to concern itself with the spirit that finds
    • such a contemplation a person may feel himself in a rather difficult
    • century have been absorbed. Yes, a person feels himself in a rather
    • microscope, the plant body revealed itself as a structure of small
    • doubts if he is able to work himself out of the frequently quite
    • place itself on the firm ground of natural science. One who
    • cell,’ and so on. Finally it becomes necessary to tear oneself
    • of plants — that first a person must occupy himself with a
    • piece of bone and to explain it out of itself, for it would be
    • itself it is nothing; by itself it cannot be explained.
    • be considered by itself or whether it remains inexplicable by itself,
    • earth, as something existing by itself. When confronted with the
    • spiritual investigator the plant world at once relates itself to the
    • piece of human bone by itself. The common nature of plants simply
    • that is in itself a living whole, bringing forth the nature of plants
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  • Title: Answers to Big Questions: Lecture VII: How Does One Attain Knowledge of the Spiritual World?
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    • that he had delivered himself completely from any only
    • human mind produces the real mental wealth out of itself in the
    • for a knowledge that wants to understand itself as it is
    • from a gigantic gas ball. I allow myself to read out the
    • beings who can take this simple self-introspection seriously
    • before himself, and then he says as a rule, we cannot know the
    • maybe has forces in itself that I must get out only from it. I
    • himself to exceed himself. That is, however, nothing else than
    • making the spirit effective in himself at first. We all know
    • soul lets itself experience internally. If the human being
    • forces that make the soul able to live in itself consciously if
    • explain from another side what the soul has to do with itself
    • himself into the thoughts there, so that the way of thinking,
    • the special way of getting himself into these thoughts sets his
    • otherwise, and develops stronger forces in itself to penetrate
    • the human being is able to open himself to these symbols, he
    • that the soul can be aware of itself if no external stimulation
    • opens himself to such a symbol, as it is the rose cross, can
    • What should it say to us? Someone opens himself properly to it
    • something in himself first if he wants to follow his inner
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  • Title: Answers to Big Questions: Lecture VIII: Predisposition, Talent and Education of the Human Being
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    • living being that determines its form from itself, but it takes
    • himself. What we forget changes into moods, feelings,
    • himself is caused by what flows down in deeper layers of his
    • something special in itself. However, if one wants to take the
    • goosequills. Because everybody trimmed his feather himself, it
    • soul busies itself from day to day, from hour to hour. Assuming
    • so that it can develop those qualities in itself. However, our
    • wonderfully versatile mind, she could correctly express herself
    • human being lives in himself, isolates himself. The most
    • one keeps them secret and permits himself thoughts that should
    • Then he externalises himself; then his individuality going from
    • itself, gets rigid forms, and he keeps them for his whole life.
    • given to convince oneself that the individuality is still
    • itself with new situations and truths. There we come to a
    • abandons himself to this illusion, he is wrong very much! Since
    • aware of it; you can speak to his soul, but he himself cannot
    • reflect it to himself from his soul tool, from the brain. The
    • before himself, he feels the current, and then it helps!
    • surrounded by the human society, has to place himself in what
    • this form the fluid mind of Schiller had to incorporate itself,
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  • Title: Lecture: Zarathustra
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    • dim. A man of antiquity could say to himself: “I behold the
    • which there is no documentary evidence. Zarathustra himself belongs
    • Self.” Passing through that part of our being which
    • path into the inner self and the powers developed by Spiritual
    • Brahma. In Brahma, he felt himself united with the inner being of the
    • self and the other leading into the outer Cosmos, blended in Greek
    • While the Indians searched mystically in the inner self to find
    • as man, who bears within himself the enemies of his good impulses,
    • Zarathustra's teaching, man felt himself in his spiritual being, part
    • of the Spirit of the whole Cosmos; he felt himself emanating from
    • into all this is woven the self-contained, mysterious “Zaruana
    • a line which returns on itself, forming a circle as the expression of
    • backwards into the past. Zaruana Akarana, the self-contained line of
    • he contains within himself all the powers which ensoul the greater
    • of the whole Cosmos The Cosmos pours itself into, and densifies
    • that may enter the soul from the outer powers; deepen yourself in the
    • path to perfection. Zarathustra therefore looked upon himself as the
    • mission, and fired by the passion with which he felt himself the
  • Title: Turning Points: Lecture 1: Zarathustra
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    • selfsame soil where dwelt these ancient Indian tribes, the
    • soul, and thus merges himself in his very essence. The other
    • to Brahma, there to feel himself unified with that which ever
    • that mysterious god who was reached when man merged himself ever
    • raise himself ever higher and higher; but at the same time there
    • infinite period time closes in upon itself as in a circle. This
    • self-contained and infinite time circle is symbolically
    • self-embracing infinite Flux of Time, ‘Zaruana
    • stars, later known as the Zodiac, that self-contained time-line
    • an expression of the activity of Ormuzd; while the Zodiac itself
    • self-purification alone may evil be overcome. Thus did the great
    • perfection.’ Thus did Zarathustra feel himself to be the
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • confine myself to showing you from the standpoint of
    • but not of Aristotle himself. Galileo maintained that men
    • wished him to see for himself and be convinced. “Yes,
    • recorded it. But Aristotle was not himself capable of
    • book of Nature itself, which is available to each and all
    • himself a child of his age. The feelings which possessed
    • Nature spreads herself out before us, with everything
    • because the Divine Mind manifests itself in Nature and
    • reveals itself as so great, so powerful and so wonderful;
    • Galileo could not rest till he had found out for himself what
    • this was and himself invented a telescope by means of which
    • itself not understood because it was intended to be taken in
    • himself “Let us proceed along the simplest lines of
    • who wished to make clear to himself and to others the
    • itself,” at things as they really are. Expressed rather
    • point we wish to emphasize is the conception itself as an
    • Galileo himself and others at that period. The mind of
    • perceived by means of the human senses, that which he himself
    • lives in the Divine Spirit itself. In the moving stars, in
    • itself heard by men. Great discoveries revealed themselves
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • the solid ground of our earth itself, and that out of what it finds there
    • on our earth — roughly as it might have presented itself to the
    • itself compelled to assume that the lowest stratum owes its origin to
    • still presents itself in a kind of lifeless condition. That is where
    • to myself: There you are resting directly on ground which reaches
    • myself as I am looking down from this bare summit and hardly able to
    • himself with geology, a certain dispute was raging about the origin
    • itself through cooling down, that this process of cooling continued
    • presents itself somewhat in the following way.
    • itself to our physical eyes approximately during the periods covered
    • not present itself in the very least as we know it today, as the
    • had to come into existence, had to form itself, so that on its firm
    • latter itself we should, however, have something in a state of
    • who lifts himself out of the dead earth body, just as the human soul,
    • in itself is a contradiction of the way of thinking prevailing in
    • regard that which has produced out of itself a higher life as a
  • Title: Lecture: Hermes
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    • at first to be as full of mystery as the Sphinx itself, standing
    • did one of the greatest minds of modern times feel himself related to
    • (according to the custom of Egyptian sages) called himself
    • proceeding from Osiris himself, was again to stream into mankind.
    • Egyptian. He said to himself: “Behind man there is a higher
    • the spiritual wellsprings of being from which I myself have
    • old Egyptian said to himself: “Man as he stands here to-day has
    • nature without feeling any need to concern himself at the same time
    • to himself: “I bear a higher Self within me, but since I have
    • entered into a physical body this higher Self withdraws to the
    • to reach the Higher Self, was known by the name of Horus, the
    • dead man feels that in the spiritual world he may himself be called
    • freed himself from these forces, he must then enter into the
    • contemplate himself as he contemplates an outer object. Now man can
    • himself is outside it; thus if he wishes to perceive himself, he must
    • to behold his own blood, to behold himself as object, to plunge down
    • “come to himself,” realising his spiritual existence, no
    • learnt how through the Isis-power he might find himself one with the
    • spiritual super-sensible Power whence he himself had come forth.
    • Hermes had himself been taught by the Powers of the Heavens and that
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  • Title: Turning Points: Lecture 2: Hermes
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    • countenance of the Sphinx itself, which stands so grimly forth as
    • wisdom, he also called himself Hermes, according to an old custom
    • and goddess, Osiris and Isis. It was Hermes himself who called
    • felt and expressed himself thus: —‘That force which gives
    • take this form: — ‘There dwells in me a better self, but
    • self” is repressed and draws back, it is therefore not at
    • world) to detach himself from his perceptual nature, and
    • higher self, as Horos — the posthumous son of Osiris. It was
    • self that is thine, and through this human disposition must thou
    • his blood upon which he normally relies; he can then give himself
    • respect to himself, if he would indeed comprehend the actuality
    • beholdest thy true self pictured in the soul.’ How
    • himself and thus attain to Osiris. In other words, he was
    • centuries, was most convenient in operation and lent itself
    • the true self within. All external qualities with which we come
    • that path which culminates in man himself, we find in the brute
    • science itself replies to this question.
    • that the influence of other powers began to make itself
  • Title: Lecture: Buddha
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    • the longing for such an understanding — has only made itself
    • when in one such earthly life he can liberate himself from this
    • that surrounded him in the world, to free himself from the links
    • itself the highest earthly wisdom cannot save him from
    • that man had descended from spiritual heights to find himself in a
    • earthly order. How did Buddha himself seek illumination? Unless we
    • consider this, we shall never understand Buddha himself, or Buddhism.
    • myself have turned this world into illusion.” The two modes of
    • myself have drawn a veil of illusion over the world.” The
    • Buddhist says that the world is in itself the Great Illusion,
    • himself in the world, and in the world he must seek his goal.
    • error, because man himself has wandered so far from his primal state
    • into maya. Yet he need not alienate himself from this world in order
    • himself bound up with the whole historical course of humanity,
    • I must find the way back to my Self. Then will the surrounding world
    • himself has veiled, in order that he may behold the world in its
    • Buddhism only reveals itself when we compare it with Christianity.
    • Eternal. This has hitherto eluded me because I have covered myself
    • maya or illusion, while the Christian holds himself, as man,
    • existence; tear thyself away from earthly existence and follow Buddha
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  • Title: Turning Points: Lecture 3: Buddha
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    • of his works, closes with the confession that he himself was a
    • itself upon us during our time, as a result of independent
    • made itself manifest more especially among those peoples who had
    • the external creation, and by thus freeing himself from material
    • pictured to himself that this decline came about suddenly and
    • came to express himself in words somewhat as follows: —
    • which spreads itself abroad throughout this world of Maya is not
    • withdraws himself entirely from the external world, where life
    • therefore gave himself up to meditation, and sought some means
    • himself in a world of illusion; from which material existence the
    • himself, nor Buddhism, can be properly understood. When Gautama
    • as one in complete aloofness, dependent upon himself alone, the
    • subconscious mind with his being) took to itself a quality quite
    • itself that is Maya.’ But the Christian says: — ‘It
    • beneficial and fruitful progress. I myself have enwrapped this
    • of us abides a higher personality. If this more noble hidden-self
    • Such, then, is the true inner self that we have
    • toil I must regain touch with that greater self which because of
    • forward to the awakening of his higher self, that more exalted
    • indeed the will is there, is for him to raise himself upward from
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  • Title: Answers to Big Questions: Lecture XIV: Moses
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    • Everybody can convince himself of it who reads the current
    • itself. We deal with that peculiarity of representation, which
    • oneself with such a style if one settles down more and more in
    • develop the new mission from itself. Hence, the leadership of
    • mission. Moses opened himself to what could be got out of it at
    • himself off from the environment and evokes the elementary
    • himself up to the macrocosm and its single forces, and he felt
    • uniform, but he said to himself: what is in me is only the
    • one of the soul forces made itself so effective that it became
    • development. Self-consciousness, intellectuality, rationalism,
    • itself to Moses in new way as it did reveal itself to the
    • recognise such a world spirit that does not reveal itself only
    • recognise the world spirit that can only reveal itself in the
    • what revealed itself to Moses first by clairvoyant cognition
    • “I never forget the phenomenon in myself still told to no
    • one where I stood at the birth of my self-consciousness the
    • stood still luminously since then, my ego had seen itself for
    • world spirit revealed itself to him that Moses said to himself:
    • a culture that should be founded upon self-consciousness, who
    • itself in the innermost sanctum of the human being other than
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  • Title: Turning Points: Lecture 4: Moses
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    • Moses, or to the great patriarch himself, we speak as if we were
    • the discrimination, the devoted and unselfish scientific
    • convince himself of this fact. The difficulty arose because the
    • mission itself was destined to assume a different
    • during which he completely shuts himself off from the external
    • was the child] and that she herself named him Moses —
    • soul itself may display in the form of female figures — even
    • might say, in the very soul itself; and this concept is
    • and individuality of the soul, but regarded himself as wholly
    • itself, but rather as a theatre in which the divine spiritual
    • self — the Ego. We are next told that one of the daughters of
    • the birth of my true conscious self, and I clearly recollect both
    • had looked upon itself for the first time, and the gaze would
    • plentitude. When man withdraws himself to this central point,
    • upon the consciousness of self — who will believe me? — In
    • name of the Divinity Who reveals Himself in the ‘secret and
    • consciousness of self-being. In the phenomenon of the burning
    • no means whereby it might raise itself and cross the sheer
    • has released himself from his external bodily instrument in order
    • pupil; but it must now accommodate itself to a new condition in
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  • Title: Answers to Big Questions: Lecture XV: What Has Astronomy to Say about the Origin of the World?
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    • nevertheless, consoles himself with the fact that astronomy has
    • universe. Whereas one had once to confine oneself to state out
    • such a picture that expresses itself in clear changes of
    • headmaster. However, he occupied himself during his remaining
    • himself at the description of that what goes forward in the
    • every physical process must convert itself into heat because
    • must be for a materialistic knowledge to open itself to this
    • death, but he consoles himself saying: if the whole solar
    • has before himself. We can realise again that our thinking and
    • face can convince himself of the fact that mental processes
    • himself, if I stood in the human brain and studied the outside
    • individual ego, which expresses itself in education and the
    • while it had the moon in itself, this decomposition process was
    • self-consciousness, into the intellectual consciousness. Thus,
    • himself wrote: “I opine that all living beings that ever
    • Hence, spiritual science knows that it can position itself in
    • along the human being to say to himself: as my materials and
  • Title: Turning Points: Lecture 5: Elijah
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    • the medium of his flaming words and self-sacrificing deeds. In
    • occasions when Ahab himself experienced visions and
    • quality which made itself felt now here, now there. Not only was
    • he should, at times, absent himself, nor where he went on these
    • herself regarding it as a secret, for reasons which will become
    • himself to the level of such a mission as we have
    • self-education and self-development. It is most extremely
    • soul there arose an image of God Himself, in that form and manner
    • mission; he knew also that henceforth he must devote himself to
    • wish to take upon himself a measure of adversity, greater than
    • inner contemplation of that God who had revealed Himself to him
    • throughout his meditations he devoted himself entirely, and of
    • brook which is called Cherith, where he concealed himself and
    • endeavoured to immerse himself yet more deeply (as we would now
    • stand in the presence of that God who had revealed Himself before
    • expressed itself in the vision in such manner, that it seemed to
    • regain his self-control through the medium of that power which
    • the child unto himself and plunged unhesitatingly still further
    • beliefs that the King himself accepted, and which, owing to the
    • not I, but thou thyself it is who bringeth misfortune and evil
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  • Title: Lecture: Christ and the Twentieth Century
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    • that of the Universe, of the Cosmos itself. Our consideration of the
    • before taking on a material existence, where he felt himself among
    • man to-day — confining himself purely to his inner being, and
    • can rise above himself into a higher condition of his soul-life,
    • to rise into the spiritual world of itself, supported only by its own
    • of man had become ripe for ‘Self-Initiation,’ under the
    • history itself records, we see that whereas in earlier times the
    • remembrance, but where he could unite himself with a Being Who
    • In this Ego there is revealed, in man himself, what he possesses in
    • the ancient Hebrew race knew himself to be bound up with the Father
    • of his stock, felt himself one with his Father Abraham. Clearly now
    • even when the Godhead speaks of Himself, as “Ejeh asher ejeh”
    • innermost core of his soul he knows himself as the “I AM.”
    • one can discover within himself. The old Gods were Folk-Gods,
    • And now we can say that Spiritual Science finds itself also in
    • Spiritual that reveals itself behind sense phenomena. In a certain
    • sense our age finds itself in a position that must be entirely
    • which man finds himself in regard to the world is not the true one;
    • developed to a higher level, when he has released himself from the
    • higher level — in effect when man knows himself freed from the
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  • Title: Turning Points: Lecture 6: Christ and the Twentieth Century
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    • material existence, and where he felt himself surrounded alone by
    • activity, for man had of himself retarded the soul’s
    • soul of this especially selected personality felt itself
    • causes me to look upon myself as a man transformed.’
    • governed by natural laws. It did not feel itself called upon to
    • evolution of man in which the Christ-Impulse made itself felt,
    • feels itself upon a firm and truly Christian foundation, hardly
    • concept which insinuated itself into the history of mankind, and
    • manner that it proved itself to be an actual continuation of that
    • self-same influence which played its part in the spiritual
    • of his intimate soul-life, may verily raise himself above his
    • might call Self-Initiation. This ultimate consummation had been
    • far perfected that it was ready for self-initiation, during which
    • self-initiation might be achieved without external aid rendered
    • Jesus was Himself initiated, He became actually unified and at
    • Divine and active throughout the world; then look of thyself
    • unto thee, if thou but exaltest thyself and makest thy soul to be
    • freed himself from all earthly conditions and
    • within himself that – ‘I AM THAT AM’. A true
    • himself in his innermost soul, and cry out, I
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  • Title: Human History: Lecture I: The Relation of the Human Being to the Supersensible Worlds
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    • spiritual-scientific research itself. Let me initiate with the
    • clinician Karl von Rokitansky: the fact that nature herself
    • of existence says to himself: it makes my blood freeze in my
    • abstractions and says to himself, in these abstractions you
    • you must say to yourself, such a picture can never completely
    • the full life has a right to say to himself, such an edifice of
    • is no blue vault of heaven, but you yourself whose faculty of
    • The human being has to become aware of something in himself
    • yourself to do this or that from your own thoughts and not to
    • self-experiment of the soul, you experience that you become
    • coming-out-of-oneself, which they know from an experiment
    • thinking to himself and gets clear about himself and realises
    • world and strives for true self-knowledge who is able to turn
    • about our self. Then it becomes necessary to search forces with
    • need to penetrate in yourself, then you experience God, then
    • something similar, but not identical, who immerses himself in
    • If he finds the way through himself, he
    • subsoil. There he finds himself again. If he compares what he
    • opens himself to worlds which are spiritual and in which the
    • wanted the question answered: what is the best in myself that
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  • Title: Human History: Lecture II: Death and Immortality
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    • position itself to the questions of death and immortality
    • completely in the sense, as this knowledge positions itself to
    • with someone who immerses himself more and more in spiritual
    • himself with life, can accomplish tasks of life. Moreover, we
    • itself just compared with scientific thinking to represent this
    • itself in his physiognomy, how, indeed, the humanely mental
    • today. He has to learn to seize the supersensible in himself,
    • world. This is no dream, also no self-deception or
    • self-suggestion, but something that is accessible, indeed, to
    • energy. The human being can free himself completely from his
    • physical corporeality. As he frees himself, otherwise, in sleep
    • this way can absolutely be self-suggestion, for how far does
    • the human being go self-deception! He can go so
    • still it can be self-deceit. Hence, someone who does such
    • of a soft drink to himself, but it is another question whether
    • your thinking in a newly appearing world. This expresses itself
    • spiritual world as it were if we carry out this self-experiment
    • stock of himself. Then the human being gets around to
    • has thought ever so much, has exerted itself ever so much in
    • certain degree. That expresses itself by the fact that we feel
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  • Title: Lecture: Prophecy -- Its Nature and Meaning
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    • suppression of full self-consciousness and the presence of mind of
    • Jahve Himself spoke out of their mouths, so wise were their
    • time, but he devoted himself to astrological prophecy. In his time —
    • gifts and the selflessness with which he devoted himself to his
    • account of his selflessness he had been much maligned by his
    • withdrew and, as can be gathered from what he himself says, from this
    • immersed himself in what the soul, the heart, the imagination can
    • Nostradamus. Nostradamus himself made some of his prophecies known to
    • including the Queen herself, who said that this clearly showed what
    • Hans would find himself. And now, what was the history of Duke Hans'
    • stand he would otherwise have taken and so was himself the cause of
    • may have been able to devote himself to study but was suddenly
    • life reveals itself in its effects an equal number of years
    • his fifty-fourth year, no more deprives himself of his freedom than
    • deprives himself of his freedom when he moves into the house. Nobody
    • deprives himself of freedom by anticipating that causes will have
    • itself into successive epochs of culture. Two of the epochs most
    • External observation itself can
    • calculations at all; he sits up in his attic and gives himself up to
    • his meaning is: There is something in this man which presents itself
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  • Title: Human History: Lecture IV: From Paracelsus to Goethe
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    • I myself also wanted to do a kind of pilgrimage, but not
    • future Paracelsus. I tried to put myself in the situation of
    • definitely shows what that boy Paracelsus let speak to himself
    • ear how I justify myself: I am not spun subtly by nature, it is
    • himself.” This penetrated his whole character; it shows
    • himself with the way how he should continue scholarly now what
    • himself: with its surroundings, the whole human organism is
    • illness only at one place, but he said to himself, the
    • high self-confidence of the value of his knowledge not because
    • could not stand at all that he expressed himself in German what
    • vagrants. Hence, he says about himself: “I followed the
    • human being. Then he said to himself: someone must attain an
    • them. — Because Paracelsus did not confine himself to the
    • big riddle. In it expressed itself what he saw working as the
    • inner alchemist who adapts himself harmoniously in the universe
    • direction who can have such an inner alchemist in himself who
    • co-operate Paracelsus could position himself in a particular
    • being before himself.
    • up debts and so on. But then do not forget that he unselfishly
    • person, because he completely saw himself transported in the
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  • Title: Lecture: The Hidden Depths of Soul Life
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    • all this man — however well he believes he knows himself
    • outer testimony of life itself and daily service are proof of his
    • of perception, the memory proves itself independent? Let us ask life to
    • answered by seeing whether they are verified by life itself.
    • anything that happened. He made no difficulty over allowing himself to
    • clearly shown by Nature herself lets us see how matters stand when we
    • pictures. She looks back on a world she believes herself to have
    • finds himself in his astral body and ego in a super-sensible world
    • itself a reality but no true reflection, and merely points to the fact
    • himself to the peace and blessedness through which life acquires
    • meaning. The quality of the experience, not the experience itself,
    • more. So we can say that following the dream the man felt himself
    • filled with a greater capacity for expressing himself in his drawing.
    • consciousness, its task is completed, and after expressing itself in a
    • mankind is involved in continuous self-transformation. Man is sometimes
    • soul life. We now begin to understand how man has to look upon himself
    • observes in this way can convince himself of it — that in early
    • offers — he feels himself leaving his every day world and
    • it not be that life itself offers millions of possibilities, whereas
    • himself to a definite thought or chain of thoughts, thus performing the
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  • Title: Lecture: Good Fortune Its Reality and Its Semblance
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    • passages occur in the transcripts, which I myself did not revise.
    • of himself, or his fellow-men of him, that throughout his life he is pursued
    • there is something in the man himself which makes it impossible to speak
    • Now when it comes to man himself, to what he feels with regard to fortune
    • considers himself fortunate only when all the desires arising from his
    • when he is denying himself in every possible way, and even subjecting himself
    • habitually in Central Germany pictures to himself how fortunate it would be
    • the darkness each with his own lantern. Or he dreams himself into other
    • connected together in his mind; for instance, if he imagined himself in Italy
    • refers it, not to his inner being, but to something outside himself, We might
    • himself alone; on the contrary, he attaches great importance to its
    • depending, not on himself but on something else. We need only picture the
    • that it could not exist at all if he himself could bring about what happens
    • outside himself is involved, that the world has “taken him into
    • man means only something that can be locked up within himself; on the
    • himself which come to his assistance. When this is in question, a man may
    • stand alone by himself.
    • — work for himself and for others in a beneficial way. So what may be
    • man has prepared this bad fortune for himself in a former life, and that in a
    • not on abstractions and theories but on reality itself?
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  • Title: Human History: Lecture VII: The Prophet Elijah
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    • could say to himself, indeed, the Jahveh religion exists from
    • for herself for reasons that we recognise later. The outer
    • significant self-education to higher spiritual heights. What
    • devote himself now to the further development of the soul force
    • perpetual contemplation to the God who had revealed himself to
    • character. He said to himself, if you shall generally cope with
    • worthy to face the God who had revealed himself to him. Again,
    • soul state expressed itself in the vision in such a way, as if
    • helplessly as it were. There he pulled himself together by the
    • in what is given him for self-contemplation.
    • himself, keeps on delving daringly in his soul and thereby
    • strength in itself to appear now in front of the outer world,
    • the misery. There he met this man. Something asserted itself in
    • not, Naboth-Elijah answered; you yourself are that who causes
    • However, we can say this is something that results from itself.
    • spiritual-scientific research as a self-evident fact. Now
    • contemplating he asked himself again: what shall I now do to
    • replace myself here in the physical world if I am killed by the
    • she wanted to cause only that her husband brought himself to do
    • there and can make known the decisions of Elijah out of itself.
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  • Title: Human History: Lecture VIII: The Origin of the Human Being
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    • time like a kind of program that yet counted to himself already
    • not only dedicated himself to the view, as if the outer forms
    • real idealism which said to itself, no one can hope that he
    • development, but that what one himself could do in the
    • has to strive for that it works unselfishly based on that what
    • it can gain in the world, and then dedicates itself unselfishly
    • saw himself repeatedly forced because of his discoveries to
    • If you open yourself to such a hypothesis,
    • you will say to yourself, the question is soon solved,
    • must say to yourself that it is impossible that such a
    • himself, under the present conditions such a living being is
    • equipped himself with corresponding forces from former lives,
    • immediately from itself. In the spiritual-scientific sense the
    • asks himself, which sense does the whole evolution have, so one
    • familiarise himself developed sooner than the human body. The
    • itself.
    • the conditions in which the human being embodied himself
    • much stronger in itself than it is in the normal life. Today I
    • If he begins with full perseverance, dedicating himself to such
    • being in myself, who has emerged from his physical body, even
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  • Title: Lecture: The Origin of the Animal World in the Light of Spiritual Science
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    • of itself lifeless processes, and at a certain point of time some
    • Darwinism. Preyer also pictured to himself that the earth, at its
    • and way in which the burning, as a fact, presents itself to us. And
    • earth itself was a huge life process, a life process that took place,
    • spiritual realities at any point in earth evolution. He felt himself
    • able to transform itself to complicated and manifold forms. —
    • restrict myself to the limits of a simple observer of nature.”
    • we see that this man has thereby pointed out to himself his program
    • investigator has traced for himself his special program by
    • restricting himself to the species of the outer world, and by not
    • Creator — but he restricts himself to the presentation of what
    • evolution finally culminates in the spiritual, as it presents itself
    • spirit itself, thus this spiritual likewise originating itself at
    • anticipating, advocating a truth which will familiarize itself with
    • have set myself the task in these lectures to harmonize what
    • Spiritual Science produces out of itself with the acquisitions of
    • back to a form of the earth where the earth does not present itself
    • itself gas and vapor, not only in a lifeless manner, as the theory of
    • senses, as it were, in an image, this being would present itself to
    • creeping over the ground, but has in itself no distinct shape. If we
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  • Title: Human History: Lecture X: Christ and the Twentieth Century
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    • not yet embody itself, so to speak, in the outer material form.
    • himself for three years from the Baptism in the Jordan on, was
    • knowledge that should confine itself to the lower objects of
    • and bore them in basic way in himself, but as a “human
    • show that the Christian impulse positions itself in the human
    • can today ascend beyond himself to a higher development of his
    • soul confining himself to his inside in a way, completely
    • could convince itself that it is as a citizen of the spiritual
    • present himself like a prophet to the people and could bear
    • soul had to dedicate itself in a long life, so that then by the
    • the human soul became ripe for “self-initiation,”
    • reveals itself in the human being, which he has in common with
    • universe can reveal itself, look into your own ego, because God
    • people considered himself one with the ancestors. Christianity
    • speaks of itself as „ejeh asher ejeh“ — “I
    • if he recognises himself as the I-am in his innermost soul
    • presents itself immediately. The worldview questions are pushed
    • soul to the fact that it brings itself by its own inner
    • recognise the truth of the world phenomena and to put himself
    • development of humanity before himself that he has not
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  • Title: Human History: Lecture XI: Human History, Present, and Future in the Light of Spiritual Science
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    • to want to orient himself in the human development to get a
    • himself how the past was from which everything developed that
    • development while he said to himself, the soul returns
    • fact and asks himself, how does it happen that the thinking
    • to do this or that says to himself, this is my goal, it has to
    • consciousness that sets itself only reasonable
    • self-education which I have characterised in my book
    • himself to this Imaginative knowledge which presents itself
    • again in a kind of images in his soul, says to himself, if I
    • made me wonder and I said to myself, then the whole
    • can aim at by self-education of the present consciousness as a
    • his soul life which presents itself to him by his
    • where the human being positioned himself with that what he is
    • from himself.
    • himself as a vessel of the gods. The Greek had to experience
    • say to himself, this is the tragic. I prefer to be a beggar on
    • himself, in ancient times the human being was in the body in
    • him and would have said to himself, they live in my actions;
    • human being turned his glance to the world, and asked himself
    • say to himself, I do no longer receive the answer that gods are
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  • Title: Human History: Lecture XII: Copernicus and His Time in the Light of Spiritual Science
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    • it becomes twice interesting to ask oneself: how does this
    • progress position itself generally in the whole development of
    • development presents itself just in a nice special case if we
    • oneself, how was the original Aristotle, and how was his
    • longer attain it for himself, for example, in the Oriental
    • clairvoyance purely by itself. We realise that this old culture
    • the one recognises himself as identical with someone who
    • thinking is empty in itself if it has no object of research. We
    • that what humanity could learn as culture, as self-education
    • times nine years, as he himself says, not some outer
    • result from this assumption? Copernicus possibly asked himself.
    • He could say to himself, we have obeyed a methodical, a logical
    • As a devout man, he had to say to himself,
    • position itself to it. The work was published only after his
    • peculiarly presents itself which in his naivety Copernicus
    • himself still escaped from any persecution because he saw his
    • can only assert itself by opposition. Really, one has to
    • this cultural-moral sense, the following arises. He himself
    • one could dedicate himself quietly, because in the human heart
    • something lived that wanted to dedicate itself to them quietly.
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  • Title: Lecture: Death in Man, Animal, and Plant
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    • world, whereas he found nothing in science itself concerning the
    • place set herself the task of investigating material life. But
    • processes of life itself, in that whereby life is to some extent
    • in life itself, yet at a certain point of time death intervenes; so
    • organism itself everywhere shows signs that it does not actually come
    • amply shown by Huxley himself when, in those pages where he speaks of
    • recognized when it is studied not as an individual by itself but in
    • the study of man himself. It is true it is often said that Spiritual
    • himself widens his consciousness, ceasing to live in himself alone,
    • apprehend. The result of such research is that the man frees himself
    • to the spiritual scientist that he has something within himself to
    • active in the soul works itself out in our bodily life — in
    • left to itself to follow the processes inborn, inherent in it. Here
    • Now, can we not say that consciousness itself, man's spiritual
    • life itself, causes — in order that it may subsist, that it may
    • consciousness with its content must itself intrude destructively into
    • falling asleep and waking. It is self-knowledge in the widest sense
    • in herself experiencing in spring — in that part of the earth
    • remarkable fact, but everyone in himself can follow up the statement.
    • detached as the mood of heart and soul has united itself with our
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  • Title: Human History: Lecture XIV: The Self-Education of the Human Being
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    • The Self-Education of the Human Being
    • Self-Education of the Human Being
    • self-education. This evening I would like to say something
    • the usual self-education and not on the education for spiritual
    • research. The usual self-education has to precede the education
    • word self-education that in a certain respect, this word
    • if one speaks of self-education, one means, of course, that
    • education which the human being can grant to himself, that
    • that stands over him what the human being himself can be at
    • self-education.
    • self-education, it is a given that one cannot speak as one has
    • does it not at once suggest itself that he less improves
    • himself with this own education, or that he makes his living
    • suggest itself at once that he undertakes the self-education
    • he could easily restrict himself by such a self-education
    • contradiction not suggest itself?
    • self-education becomes more and more the object of
    • consideration that everywhere the views about self-education
    • have the requirement: I have to look into myself what
    • for self-education. How the human being has to behave if he has
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  • Title: Lecture: The Nature of Eternity
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    • justice towards oneself. Repeated earthly lives require an
    • also that I myself — the Ego within me — has in
    • of justice towards himself.
    • certainly not reveal itself only after death, but must be
    • own depths, why should it not reveal itself at once, if, in
    • consider the human soul perceiving in itself its own being,
    • generally concerns himself with the present time. The
    • ego that proves itself to be the enduring central point. We
    • himself: No, in all the experiences that come to me from the
    • something at work within himself. Moreover, anyone who
    • itself; and between death and a new birth they become the
    • unable to be aware of itself.
    • in my book, Knowledge of the Higher Worlds, life itself can
    • feeling over again the pain itself? Many other things there
    • genuine self-knowledge a man observes life, he feels, as he
    • can certainly experience’, he says to himself, ‘a
    • himself: ‘I am able only to perceive the spiritual
    • not active until self-consciousness begins. No, its activity
    • himself to the world in his own individual way, and how his
    • when it will unite itself with the deeds then performed. When
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  • Title: Human History: Lecture XVI: Darwin and the Supersensible Research
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    • further back to Odin himself. One would like to say, a proud
    • such an extent, Gobineau said to himself, as the members of
    • embryonically in itself and has no other life impulses in the
    • the individuality, but also the whole time expressed itself. In
    • not yet understood that Darwinism just leads beyond itself in
    • who did not familiarise himself with the current ideas, which
    • Hence, these thinkers say, science itself
    • confine himself to the course of events that arises if one
    • that which the human being carries in himself has, all in all,
    • If we see how Goethe occupied himself urgently with the animal and
    • brain. Because the human being bears that in himself, which he
    • outer sensory facts and of that science which founds itself on
    • talks that Darwinism has overcome itself that, actually, the
    • itself besides it? In such a way that it shows how the human
    • with supersensible self-knowledge already in himself which
    • what comes from father and mother connects itself with that
    • self-knowledge, the human being gets to know the creative being
    • work with his consciousness on himself because this work goes
    • more. With it, it positions itself beside what the
    • of the human mind which prepares itself only to that which it
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  • Title: Lecture Series: Jacob Boehme
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    • if it had suddenly sprung up, revealing itself out of the
    • express himself in a language. For when Jacob Boehme makes use
    • presents itself with an originality such as is found only in
    • occurrence to his friend we see that it had engraved itself
    • his biographer relates further how Jacob Boehme himself
    • of which he said to himself: “You have looked into a
    • reached into all parts of the world and immersed itself in this
    • established himself as shoemaker — railed at Jacob Boehme
    • Boehme repeats himself again and again. It is true; one cannot
    • few of his works, because he always repeats himself
    • it must be said that whoever contents himself with having read
    • one penetrates through to what expresses itself livingly as the
    • himself once said that he had striven unceasingly for the
    • itself in external deeds — his humble occupation prevents
    • soul immerses itself in this flood. We see powerful pictures
    • cognition, but something that he achieves for himself through
    • means, how he really separates himself from nature and
    • his soul, Jacob Boehme felt himself more closely interwoven
    • year 1600 he experiences a re-birth, feels himself transported
    • kind of echo in relation to nature tears itself loose in an
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  • Title: Lecture Series: The Mission of Raphael in the Light of Spiritual Science
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    • of bringing Raphael into it. Everything that I myself have experienced
    • applying itself to the spiritual or the spiritual becoming conscious of
    • himself up wholly to the inner being of the soul. Indeed in very ancient
    • corporeality. In Greek culture the soul had freed itself to some extent
    • destined to withdraw into itself and experience its struggles and conquests
    • to all that the spirit might intuitively hold when giveing itself up
    • Then however we get the impression that in the Art of Painting itself
    • of the world of sense, and it then becomes part of history itself.
    • however, Raphael got more refined and transplanted ihimself to Perugia,
    • Religions Himself had permeated not only the religious conceptions, but
    • Himself. Feelings arise which, when we permeate them with the soul,
    • all that the Earth can produce out of herself to something super-terrestrial
    • all the forces, all the living substances connected with the Earth herself
    • is that is wafting hither in order to unite itself with the Earthly.
    • only proceed from the Earthly. Our perception may feel itself raised
    • and debris on Roman soil were unearthed, Raphael himself assisting.
    • It is a remarkable spectacle, the Rome where Raphael found himself at
    • into the kind of feelings and perceptions which Raphael himself must
    • struggles and conflicts of humanity itself charmed onto the walls of
    • containing within itself all that had developed up to the time of
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  • Title: Poetry/Fairy Tales: The Poetry of Fairy Tales
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    • so individual that one has oneself to resort to a kind of fairy tale
    • it seemed natural to use the fairy tale itself to describe what lives
    • possible for anyone sensitive to the impact of life itself upon the
    • tragedy concerns itself — as do other artistic creations —
    • individual who finds himself at a certain time of life in a singular
    • impulses connected with himself. They appear to his spiritual gaze
    • itself up to then — has to unite with the pressures and
    • is alone with itself and pervaded unconsciously by so moral an
    • become really conscious of himself, would not find the experiences we
    • with the spiritual world outside himself. He saw how everything going
    • nature, to create something of the kind oneself, even though one
    • child often succeeds in creating for itself a comrade or “friend”
    • wiser, cleverer, more skilful than you are yourself.
    • you try to imagine this conversation of the soul with itself, an
    • through one life after another, the earth itself has had various
    • way. In our union with that world, our soul holds within itself not
    • myself in the wonderful picture-images of the folk tale.
    • same power to grow. But the human being has freed himself from the
    • the life of the sun; it is itself a kind of sun for the plant-like
    • itself the deep-seated soul experience on awakening from sleep, of
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  • Title: Lecture: Leonardo da Vinci
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    • relate itself according to its particular temperament and character,
    • Leonardo felt himself
    • colors must be affected. Damp came out of the very wall itself; the
    • acquainted himself with Leonardo's other works, and tried to
    • more or less as he painted them, anyone who has acquainted himself
    • of Leonardo himself. The extent of the influence of Leonardo's
    • to that portrait of his in Turin, supposed to be painted by himself,
    • last touch to it? Did he say to himself: “Thou hast here
    • works of his pupils, but many by himself as well) in which he has
    • Leonardo, which was too great in itself ever to be able to reveal its
    • machine. To accomplish this he busied himself in observing the flight
    • dead matter should be a manifestation of life, as it reveals itself
    • himself! It was thus extraordinarily difficult to bring the picture
    • to a conclusion but within himself Leonardo did not feel happy. For
    • hypothesis presented itself to me as I tried to find an answer to the
    • this way one says to oneself: in this man there lived an enormous
    • bound to ask such a question: and it almost answers itself. If
    • itself, and if, after sixteen years of work, he finally said good-bye
    • impressions one receives from the picture itself, but there are also
    • it presented itself to the human eye. How light and shade and
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  • Title: Lecture: Errors in Spiritual Investigation
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    • poignant depiction of self-love can be especially helpful. This love
    • in their character as error will it be possible to guard oneself
    • pulled out a weapon to defend himself. He therefore was not in a
    • surrenders itself to the object, leads to unsound organs of spiritual
    • embarked upon. Everything that readily surrenders itself to illusion
    • life in the way of vanity, ambition, the ordinary sense of self, and
    • self-love, sense of self. One could say that one begins to know this
    • human self-love, this sense of self, only when one goes through a
    • deep within the human soul this self-love slumbers. As has been
    • observation and extinguish what presents itself as image to his
    • himself in this extinguishing; if the image returns, so that he can
    • need for an immensely strong force to overcome the sense of self,
    • self-love. Why does the abnormal soul life, which arrives at visions,
    • feels himself so connected, so bound, to what he himself brings forth
    • that he would believe himself destroyed if he could not look at what
    • he himself brings forth as a reality. If a human being leaves the
    • ordinary world with an abnormal soul life, his self-love becomes so
    • With the same inner force, however, the sense of self appears
    • forbid lightning to flash so little can we forbid self-love from
    • one can see, therefore, that the self-education of the spiritual
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  • Title: Spiritual Science/Treasure for Life: Lecture I: The Spiritual World and Spiritual Science
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    • religious life generally. One will convince himself gradually
    • being as he is, and the human being takes himself, as he is to
    • cognition if he understands himself in such a way, as he is,
    • it is that the human being takes himself for the usual science
    • as he is, it is also true that he only must transform himself
    • being must transform himself only, so that the slumbering
    • itself in our soul; this you keep in your soul life. Who passes
    • know in a great measure how his self-consciousness, his ego has
    • himself in the spiritual area as the chemist prepares his
    • self-chosen point in the inner experience of the soul. That
    • has chosen himself. Then just those soul forces gain strength
    • immediate experience, I experience myself independent of my
    • spiritual-mental is because I experience myself in the
    • expresses itself, otherwise, in our thinking and imagining, and
    • other words, as you experience yourself in the usual life
    • within your body, you experience yourself beyond your body if
    • you apply the spiritual-scientific methods to yourself. You
    • experience yourself beyond your brain if you apply these
    • A Way to Human Self-knowledge
    • he says to himself: what wants to reveal itself to you from the
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  • Title: Spiritual Science/Treasure for Life: Lecture II: Theosophy and Antisophy
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    • of this evening justifies itself which shall explain the
    • self in the usual self that is equipped with higher senses that
    • and the longing of any self-conscious soul to find the point in
    • its own self where it is rooted in the divine-spiritual
    • appropriate the full clearness of self-awareness, of
    • self-consciousness only appears only at a certain turning point
    • of our childhood. What presents itself in the sense of
    • tools of the self-conscious being. Because all soul forces are
    • that could deliver a clear self-consciousness anyhow in the
    • itself for the construction of the organic being can be only
    • self-consciousness because all soul forces go through as the
    • the soul life reflects in itself; and the self-reflective soul
    • life that experiences itself in itself is the emerging
    • self-consciousness. This constitutes our real human experience
    • immerse himself with the full consciousness in that which he
    • complete development of the clear self-consciousness. In this
    • self-consciousness. The spiritual researcher can penetrate into
    • of it within the life on earth that he has educated himself to
    • self-consciousness, and then he penetrates into that region
    • with this self-consciousness which one experiences, otherwise,
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  • Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
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    • human beings the “true science,” must free himself
    • himself, one can squeeze nothing out of all that what the human
    • keep itself completely separate from any invasion of science
    • self-purified life in itself, then that appears internally what
    • itself.
    • divine if he abandons himself impartially to that what lives in
    • itself as something new in the human development. It would be
    • nature or at least wants to go, places itself in life that
    • of its whole predisposition and nature to get itself into
    • the human soul is able to transform itself and outgrow the
    • experiences itself and the world, it gets observations that do
    • spiritual researcher transports himself by the specified
    • itself appears like from the sea of the inside being and is at
    • the spiritual world reveals itself. As you look at the outer
    • spiritual researcher is able to transport itself. Indeed, a
    • that his own spiritual self has become independent of all
    • Since one has to say, if you want to place yourself into
    • this worldview. Thus the human being himself is as it were a
    • piece of this world process, feels, experiences himself, and
    • justifies itself. If the human being faces the outside world
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  • Title: Spiritual Science/Treasure for Life: Lecture IV: On Death
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    • the matters of human immortality; he himself is ensouled by a
    • his senses and his reason that binds itself to the senses. The
    • survive, but sacrifices itself on the altar of general
    • himself: what is the most valuable?
    • on which it cannot only express itself as a phrase, but as an
    • spiritual-mental activity in myself which does not have the
    • bodily as an object like an outer object beside himself, then
    • mysteries. Someone who would like to inform himself more
    • Way to Human Self-Knowledge, I
    • the human being attains if he opens himself to meditation and
    • yourself with this experience by means of the strengthened
    • inner soul forces, and you say to yourself now, I know what can
    • outer knowledge learning this or that, you get yourself into
    • You gain for yourself by working what you should
    • himself. However, this work has another aim, another character
    • itself. Preparation —
    • connect sense with the words: I experience myself as a
    • sense and feel his self. However, if the human being sees
    • himself in the mirror, he knows that not the mirror is the
    • that perceives itself like in a reflection if it submerges in
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  • Title: Spiritual Science/Treasure for Life: Lecture V: The Meaning of Immortality of the Human Soul
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    • He says to himself that the single soul
    • life can position itself in the course of the historical
    • You can now ask yourself, what has our
    • what presents itself to the spiritual researcher in the real
    • mental experience. He opens himself to the exercises informed
    • the soul itself has drawn itself out of the physical and has
    • physical body beside or before itself and experiences it in
    • itself in perpetual organic activity, so that consciousness can
    • before myself; it is strange that it lets my picture emerge
    • human being appears before himself. However, from that ensues
    • researcher has this body beside himself, does not use it as
    • and about which you say to yourself, I have experienced it, and
    • like an outer vision, like a Fata Morgana before yourself. You
    • that at this moment this inside presents itself like an
    • risk that your own self, the self of thoughts, dissolves in the
    • it were would lose itself, the physical body asserts its
    • you ask yourself, what causes the length of the period in which
    • opens himself to life without falling asleep without having to
    • past life lasts longer or shorter which presents itself like a
    • from the spiritual-mental, and you must say to yourself that
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  • Title: Lecture: Michelangelo
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    • itself. Historical facts on the other hand are unique; we can recount
    • having to go out in order to enter space, to manifest itself in
    • world that strives to reveal itself. This is true also of the larger
    • from some self-evident quality of genius. Through having his
    • means; he made himself sensitive to what was inward in outer nature.
    • from Rome to Florence we can see a remarkable drama unfolding itself.
    • himself, had to fall back on what he could get from his anatomical
    • heart of nature as she showed herself in his times, from one point of
    • phase and puts himself quite realistically in the same space in which
    • then that Michelangelo sets himself the task, supported to begin with
    • who loved to compare himself to St. Paul, seemed the mighty
    • incorporation of his age; he was, and seemed to himself to be, the
    • done a good deal of painting, he did not feel himself really to be a
    • painter; nor did he regard himself as sufficiently prepared for his
    • the task which, as he said himself, was outside his own sphere but
    • has to tell us himself out of the depth of a sorrowing heart about
    • to apply himself. Of them we need not say anything here; but we
    • Christian impulses which flowed into his work. While he felt himself
    • himself in the Medici Chapel, working in the night alone till he was
    • himself the marks of the age in which we are living, yet he could not
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  • Title: Spiritual Science/Treasure for Life: Lecture VI: The Evil
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    • and contemplating on one side to convince yourself completely
    • has the human being to behave who wants to position himself in
    • human being who endeavoured to position himself in the universe
    • the human being is capable to position himself in the world in
    • complete clarity can be clouded, can deafen itself as it were,
    • himself to the evil compared with these
    • himself, if the human being has to strive after the ideal of
    • because of its weakness, the good limits itself; and one does
    • thinking briefly. He says to himself that one cannot deny the
    • position myself to the evil in terms of the educational idea?
    • recognise their true being and value self-consciously.
    • and how one had to confess to oneself repeatedly that these
    • inside. He tried then to make clear to himself how one has to
    • conception of itself. One would like to say, this activity had
    • being becomes aware of himself generally only in the physical
    • expresses himself in many turns, it confronts its
    • activity flowing into the infinite in itself. It has to become
    • different in itself, must create an opposition to itself in a
    • creates its opponent, so that it can become aware of itself. By
    • aware of itself. There one cannot yet speak of the evil, but
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  • Title: Spiritual Science/Treasure for Life: Lecture VII: The Moral Basis of Human Life
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    • crystal form how this law expresses itself in the outside
    • yourself just in this fact, the more you recognise that here
    • being positions himself in this worldview with all his
    • positions itself in the human life in such a way that it gives
    • contrast to that what the single person does only for himself.
    • himself and no one else, avoid a perjury that is only caused by
    • from mutilating himself out of certain empathy? Briefly, and I
    • a sense with the words: I experience myself in my
    • would have to say if it could experience itself: I experience
    • myself beyond the oxygen. Persevering soul exercises are
    • connecting a meaning with the words: I experience myself in the
    • for sure that he himself has put them, then everything is
    • you recognise yourself beyond the body, as usually the outer
    • objects were outside of you. Our time will force itself to
    • that the human being lifts out himself from the physical-bodily
    • and experiences himself in such a way that he obtains a
    • illusion and hallucination. You experience yourself beyond your
    • does not perceive himself if he looks into a mirror, but
    • find the possibility to develop his self. However, I simply
    • what he takes in his self if he has seen it in the outside
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  • Title: Spiritual Science/Treasure for Life: Lecture VIII: Voltaire
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    • builds itself up one after the other, what the souls gain from
    • shows him in such a way as he can grasp himself if he turns
    • self-awareness of the human being, the purest ego-consciousness
    • experiences if he said to himself, it flashes, it is
    • life in nature. For it, however, that he felt himself still as
    • being became a riddle to himself, while he started now feeling
    • position myself to the work of nature from which no longer
    • around to asking itself for the position of natural sciences to
    • human soul presents itself compared with the modern view of
    • in itself, that means to arrive at that what it extracted from
    • itself, and everything points to the modern spiritual science,
    • experiencing itself in a spiritual world
    • lived in his sentient soul recognised himself as a piece of the
    • itself still in the intellectual or mind soul, did not yet feel
    • himself in the consciousness soul. However, his soul knows
    • itself separated from nature, since it must get an idea of it
    • strengthen itself to conjure up the wealth of spiritual
    • experiences from itself, which can return to that assurance
    • itself in the development of the consciousness soul since the
    • that the human soul conjures up from itself will be able to
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  • Title: Spiritual Science/Treasure for Life: Lecture IX: Between Death and Rebirth of the Human Being
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    • forces more than sixty years behind itself, more than half a
    • everything from the start that presents itself just to the
    • results need another mind-set saying to himself: in order to
    • as it were your usual self if you exert all forces to prepare
    • yourself to receive truth worthily. You feel as unworthy if one
    • that one says to himself, I still wait, rather I am patient and
    • arises from that how the soul must outgrow itself as it must be
    • body is outside like an outer object, and experiences itself in
    • thinking, of feeling and willing in itself. This division of
    • feels the thoughts detached from himself that they are as it
    • memories, but like one which has made itself independent, and
    • someone who can exert himself to maintain his forces longer
    • human being knows himself connected with that what I have
    • disappeared thoughts forms a part of the self-consciousness
    • kind of self-consciousness plays.
    • part of the self-consciousness. This gives an infinitely more
    • with them. I have to express myself always figuratively. After
    • learn to experience our self-consciousness is unimportant for
    • leave yourself and you enter a spiritual world. You enter a
    • life on earth in yourself, like an inner soul force. This gives
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  • Title: Spiritual Science/Treasure for Life: Lecture X: Homunculus
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    • science wants to position itself in the spiritual life of the
    • oneself: this or that —
    • than the view, which positions itself on these natural
    • the “spirit” repeatedly, restricts himself to this
    • yourself in the soul so that you experience and recognise that
    • it adapts itself to the inherited forces of father and mother.
    • descends to a new embodiment on earth, must wrap itself during
    • wants then to embody himself physically within the line of
    • intermediate link puts itself between the completely spiritual
    • the forces in himself which are like an essence of the whole
    • which the human being wraps himself up before he descends to
    • of Paris and Helen. Faust himself gets the desire to behold
    • himself gets this desire.
    • himself beside Faust as the spiritual being that wants to keep
    • has to embody herself, and Faust must be able to face Helen as
    • So Goethe said to himself tying on
    • Homunculus wants to embody himself, but he
    • human being has it as forces in himself. There Homunculus loses
    • one does not turn to the soul itself.-
    • seriously and says to himself, the human beings have not only
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  • Title: Spiritual Science/Treasure for Life: Lecture XI: Spiritual Science as a Treasure for Life
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    • researcher cannot take himself in such a way as he is. With the
    • soul transforms itself into another instrument of knowledge and
    • withdraw it from the outer world to further yourself; now you
    • the other side, one dedicates himself to a certain dogmatism of
    • bring yourself to an understanding that is not kept tied to the
    • almost say, the modern soul is not able to bring itself to
    • himself to experience truth in such a way, spiritual science is
    • more we settle in the future. Life itself requires these
    • However, truth itself must thereby become
    • only this or that remedy, but that it presents itself, above
    • the human being, which he has not yet in himself, either by
    • treasure for life strikes us for the life of the soul itself; I
    • abstract knowledge. This also expresses itself in the fact that
    • itself in the world or to deal with the world. One could
    • orient himself in life. If one recognises that those forces
    • can put himself in life in such a way that he understands the
    • of truth in itself that the human being needs in the more
    • because this is its task as an oven. It does it by itself if we
    • experience will show that nobody who penetrates himself with
    • fields; but it will work, while it incorporates itself in the
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  • Title: Lecture: The Spirit of Fichte Present in Our Midst
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    • seemed to have so imbibed it that it had become part of himself.
    • that he must himself take charge of the boy's education. In view of
    • unusual gifts the boy found himself deeply attracted by all the
    • for Gottlieb to be on happier terms with himself and his
    • there to try. He tried to prepare himself there for the situation
    • minister and preacher. Indeed one may say he had shown himself
    • itself.
    • on trying, at Leipzig, to train himself for his calling as a
    • secure any teaching position which he thought himself able to fill.
    • He occupied himself with correcting work, with tutoring, but this
    • life became very hard for him. And above all he found himself in
    • himself as an aim. His people at home could support him only to a
    • outlook to which he could only partially adapt himself. He
    • himself. What he knew of his pupil gave him an assured
    • the duty of existing for something beyond one's self, of standing
    • by the way in which it infuses a kind of self-conscious element
    • what he had brought into harmony within himself. But then an unexpected
    • poverty, but he himself was compelled to resume his
    • presented himself there, the aristocratic lady whose house he was
    • really uncouth and that he had no talent for adapting himself to
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  • Title: Spirit and Matter: Lecture I: Spirit and Matter, Life and Death
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    • situation of his life should occupy us which he himself
    • especially suggested itself from the scientific thinking of the
    • is in itself dark and silent, there are movements of
    • himself sitting on the bench at the hedge fence, I look through
    • Then Fechner says to himself, only if this dark matter bangs on
    • the protein bundle he expresses himself this way of the human
    • to a world in which the soul has to recognise itself as spirit
    • Then Fechner himself tried to ascend from the world, to which
    • recognise itself as spirit. He did not succeed; he only got to
    • solar system that has a soul in itself like the human organism.
    • world that he contrived hypothetically. If now you ask yourself
    • itself in which the outer world is reflected spiritually is no
    • himself if one stands before a reflecting surface. The
    • expresses itself in the ground.
    • such a logic. But someone who dedicates himself to the methods
    • being, while he regards himself, otherwise, always as a
    • subject, he withdraws from himself. While I pronounce this, I
    • matters and who brought along to say to himself, you have to
    • cast out; the thinking itself is empty. Speaking theoretically
    • then the thinking presents itself in its characteristic as it
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  • Title: Geist und Stoff, Leben und Tod: Lecture II
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    • Rätselfrage nach dem menschlichen Schicksal.
  • Title: Spirit and Matter: Lecture II: Destiny and Soul
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    • presents the vital questions to himself and tries to solve
    • cognition if this cognition itself is able to rise from the
    • fright in the dream which can overcome him if he sees himself
    • the ego of the person has asked himself in the dream. However,
    • bodily processes. Then the human being can face himself by
    • sensory things in the usual life. So that you yourself become
    • physical-sensory world. You may exert yourself ever so much, if
    • personality and draw yourself out of the body this way.
    • you let it live with itself. This complex of thoughts is not
    • you hand over yourself to the life of thinking which has broken
    • physical human body does. The human being carries in himself,
    • hardly so honest and true in the usual world towards himself as
    • express myself this way. In the usual consciousness, we have
    • what reveals itself from the spiritual world at first from this
    • to continue that mental self-education about which I have
    • dedicates himself to certain thoughts that maybe can explain
    • the world in the one or the other way, to dedicating himself to
    • condemned to be inactive in himself, to go with paralyzed mind
    • yourself while you counter the past thought with the present
    • himself in the other who can answer at a later life moment. He
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  • Title: Spirit and Matter: Lecture III: Immortality, the Forces of Destiny, and the Course of Life
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    • itself.
    • defend myself from any viewpoint against this view. Nothing
    • you occupy yourself just spiritual-scientifically more
    • crude sensuousness expresses itself in spiritual pictures, in
    • apparently spiritualised itself mostly, namely in the mental
    • that you have to say to yourself, they have worked not in your
    • himself in such a way, he has created the best ground as a
    • the soul just stays behind resting in itself, and life proceeds
    • but only if the consciousness blanks out itself if the thought
    • through. The human being knows himself standing in the
    • question of destiny that you have to prepare yourself first in
    • spiritual researcher dedicates himself to certain developments,
    • spiritual world without self-deception in which we live. We
    • prepared himself for any outer occupation. His predispositions
    • series where the spirit reveals itself to you. Since the human
    • life. While one seizes the existence, where it reveals itself
  • Title: Spirit and Matter: Lecture IV: Human Soul and Human Body Considered Scientifically and Spiritual-Scientifically
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    • I will strictly have to restrict myself at the object, at the
    • himself to his concepts and ideas today. He does not think in
    • itself. One must distinguish except imagining other soul
    • nothing happens but that I see or feel myself, that means that
    • “willing” exhausts itself in nothing but in
    • side, if you position yourself on the viewpoint of this
    • Now you will ask yourself, does this illusionism not rest on
    • the psychic, of imagination itself. Then spiritual science has
    • not force itself in such a way that one has the impression that
    • happens if the human being dedicates himself to the mental
    • included. If the human feeling expresses itself in the body,
    • left to itself to find out of the painting that it wants to
    • experience in itself now. With the picture writing one has
    • freer, more independent in itself. Thus, we comprehend the body
    • spiritual which expresses itself in the emotional life, than
    • expresses itself if we have, for example, hunger if certain
    • self-perception there. We have to deal with sensitive nerves in
    • will expresses itself bodily in the metabolism. Movements are
    • soul directly, the soul is not alone with itself in those
    • soul experiences the spirit in itself, and while it experiences
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  • Title: Geist und Stoff, Leben und Tod: Lecture V
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    • solchen für viele Menschen abgelegenen Rätselfragen
    • über diese Rätselfragen, welche ich etwa in folgender
  • Title: Spirit and Matter: Lecture V: The Riddles of Soul and World in the German Cultural Life
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    • itself more and more on the spiritual researcher as an
    • opposite may assert itself in the soul, the opposite seems to
    • living cooperation only that manifests itself which refers to
    • cope with reality. Then you have often to express yourself
    • yourself, arises from the vividly active internal experience of
    • struggled for a while, without dedicating himself to any
    • suggests itself. If one were able to come to an understanding
    • itself always escapes from the material bases as it were. It
    • to himself, if one considers the mental-spiritual life, one
    • an apparently dense body from iron filings for itself which
    • familiarise yourself only somewhat with the most popular
    • that which is material belongs to the metabolism itself, and
    • human being already if he gives himself away to the sensory
    • body in itself which they called pattern, and which was the
    • philosophy which must reveal itself ... in any anthroposophy
    • adapts itself to the outside world.
    • himself; and someone who gets to the real Imagination saves
    • himself from hallucination most certainly. Hallucination and
    • that the physical-bodily itself shoves in the etheric, so that
    • itself as it were before the spiritual-mental, so that this
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  • Title: Spirit and Matter: Lecture VI: Life, Death, and Immortality in the Universe
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    • can picture this final state of the earth to yourself in the
    • permit a remark to myself only: the fact that I have pursued
    • dedicate yourself meditatively to a particular mental picture
    • this mental-spiritual that prevails in yourself as Brentano
    • and to persuade oneself that it is subjected, indeed, to
    • itself with the principles of growth, etc., one can also not
    • oneself to the events of the last years or weeks. At that time,
    • itself, informed various things by the media: how he lives now
    • which manifests itself there in such way just the most soulless
    • Lodge give himself to such dilettantism? Because he simply
    • itself “envelops,” one may say, in the contrary
    • which wrapped itself in those earthly principles that come into
    • does not present itself automatically, as the outer nature
    • not cut off himself from the spiritual world. He has to take up
    • dedicate yourself to the mental pictures that such a person
    • science has also dedicated itself to the mere sticking to the
    • “... for whether someone prides himself on a moustache or
    • spiritual world as it expresses itself in these nice words. If
    • the human being has realised in himself what is indicated in
    • opens oneself to all different kinds of arrogance and pride
  • Title: Spirit and Matter: Lecture VII: The Beyond of the Senses and the Beyond of the Soul
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    • present human being rightly likes to put himself in the way of
    • certain season and sees the brown mould, and says to himself,
    • has contained many sprouting seeds in itself.
    • Thus, the psychic presents itself if we become attentive: a
    • itself in the bodily processes so that the body lets
    • prides himself who dedicates himself to asceticism in the usual
    • sense: the fact that the human being himself practises more and
    • weak-willed and unselfish. From this line of thought the
    • unselfishness. That is Nietzsche's opinion. Indeed, a flash of
    • judgement, in particular with the self-knowledge of the human
    • devote myself to a certain scientific direction; actually, I do
    • to the most selfish motives. There you can realise without
    • leads himself to believe in numerous reasons that say, you
    • not integrate himself into the usual sensory world but into the
    • “thing in itself” is there put as something
    • the human being from the thing in itself and accepts only that
    • Goethe calls such a faculty of judgement that puts itself in
    • invigorate itself so that it wakes within a world that is now
    • Position yourself in a rather vivid morning dream from which
    • visions. You cannot distinguish yourself from that which is
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  • Title: Eternal Human Soul: Lecture I: Aim and Being of Spiritual Research
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    • that every talk is a concluded whole for itself.
    • has to position itself necessarily beside natural sciences with
    • mind adds from itself. If the ideal of natural sciences must be
    • forces, everything is directed that attaches itself as
    • in himself first, that the forces by which they can be found
    • itself and to develop a more intensive thinking, a tenderer
    • carries this supersensible corporeality always in himself. It
    • Something peculiar appears, especially if you ask yourself, why
    • carried from experiment to experiment and accustoms itself
    • require a quick thinking, the more you train yourself to grasp
    • himself to the point where he can also convince himself by the
    • way, you can convince yourself of the fact that those concepts
    • us state such a riddle which reveals itself if the human being
    • carries life in itself, as it is true that it has no sense or
    • itself is a corpse in that which ensouls the corpse, this
    • thinking has its being in itself. As life has to penetrate the
    • science positions itself; and just then natural sciences will
    • researcher presents himself with any stubborn idea to his
    • life from the outer life. You need only to open yourself to few
    • is necessary even today that I haven often to help myself of
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  • Title: Eternal Human Soul: Lecture II: The Human Being as Being of Soul and Spirit
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    • dedicate yourself to this misunderstanding, the applause of
    • the consideration of the actually scientific area. I myself
    • it, however, it must arrogate something else to itself. With
    • spirit or to cross the Rubicon to familiarise yourself with the
    • inform himself because of hunger and thirst of those processes
    • something has happened that expresses itself as the experience
    • living being that has no hunger how the hunger expresses itself
    • bodily, but you can never find out for yourself that you only
    • spiritual, even if you immerse yourself ever so mystically. As
    • places itself before the senses, while the human being faces
    • yourself, which difference exists between being given to the
    • inner soul life, as it takes place by itself for some time, and
    • in me, I must dedicate myself rather to that what flows from
    • to three days, concerning this impression. Then I leave myself
    • can already convince yourself of the truth of the just said
    • that which the soul has to carry out with itself to strengthen
    • face you if you familiarise yourself with the worldviews of
    • if you do not content yourself with
    • the soul has to go through while it says to itself, you
    • were an ego asserts itself which is much more concrete than the
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  • Title: Eternal Human Soul: Lecture III: Goethe as Father of Spiritual Research
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    • experiences that places itself beside the natural world. I know
    • expresses himself even once about the fact in such a way that
    • that Goethe himself was afraid instinctively of submitting the
    • thinking itself to a consideration. He shrank from it as from
    • worldview. At such a place where Goethe characterises himself,
    • you direct the thinking to the thinking itself, you cause a sum
    • to ask yourself if you want to investigate the supersensible
    • following sentence there that describes a self-experience with
    • This is a self-experience of a thinking which tried to bring to
    • inside one day to bring the bottomless abyss home to himself of
    • which presents itself immediately to the senses to find the
    • he also familiarised himself with all kinds of teachings which
    • while he himself became an anatomical researcher, while he
    • him not as those, but confirmed his worldview only. He himself
    • to many people something strange. Goethe himself was clear
    • brain which itself is transformed from a part of the spinal
    • soul and to convince yourself of the fact that with him
    • human being can wake concealed forces and abilities in himself
    • predisposition in himself to develop a certain beholding
    • consciousness gradually in himself with natural phenomena. He
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  • Title: Eternal Human Soul: Lecture IV: Mind, Soul and Body of the Human Being
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    • Just if you position yourself with such a consideration on the
    • impossible to find out for yourself by this mere inner
    • spectator and learns to observe himself really, so that the
    • pictures which he arranges to himself in clear way, or receives
    • the moment in which he dedicates himself to this course of
    • Only someone who dedicates himself carefully to such inner
    • must not give yourself up to the prejudice that you get thereby
    • yourself: how does such an author get around to differing just
    • at numerous places. One would like to say, he dedicates himself
    • himself repeatedly to such lines of thought would realise
    • However, to someone who has the self-control to know exactly
    • spiritual researcher that he can dedicate himself to the
    • came to such a border issue. He said to himself, if I look at
    • himself, you are at a point where all mental pictures which are
    • cannot get beyond itself at this point. You have rather to
    • have prepared yourself by these and similar exercises to
    • must become a habitual soul quality. Then you bring yourself to
    • the knowledge that the soul has to make itself ripe for it
    • Thus in the beginning the spiritual researcher prepares himself
    • himself in sleep that he cannot compare, hence, the waking
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  • Title: Eternal Human Soul: Lecture V: Nature and Her Riddles in the Light of Spiritual Science
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    • universe. Of course, a man like Carl Snyder can express himself
    • itself gradually which does not depend on the own will. The own
    • really tears itself away from the bodily. If you practise the
    • he lives in an objective web of thoughts if he himself develops
    • the ether in himself at first and to noticing that an etheric
    • who pulls himself out of the body and who can live in the sea
    • experiences in his everyday self-consciousness. This everyday
    • net before yourself which the observation of nature delivers,
    • philosophical sense the “thing in itself” or the
    • find a thing in itself or a world of atoms behind the sensory
    • will convince himself that behind the mirror nothing is that
    • soul enters if it frees itself from the body and gets to know
    • What can be brought up from the soul itself can be also
    • out of itself. The etheric body is not divided in this way, but
    • body has this developmental state already behind itself and is
    • researcher says to himself, in you something lives that
    • such a way that you say to yourself, they develop that
    • one has convinced himself that this supersensible body has the
    • supersensible level, and that which expresses itself on a lower
    • Then you open the way for yourself to penetrate into the
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  • Title: Eternal Human Soul: Lecture VI: The Historical Life of Humanity and Its Riddles
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    • Wilson (1856-1924) offers itself which he held on the
    • Wilson sometimes and says to himself: it is peculiar, there I
    • can ask yourself in what way is this resemblance and the
    • superstitious, I would say, you find out for yourself that
    • somebody like Wilson himself does not judge if he makes such
    • would like to express myself somewhat different:
    • where the human being tries to internalise himself, to work out
    • said to himself, one can get only to history — for he did
    • ways of thinking, Lamprecht said to himself, the former merely
    • facts in order generally? There he says to himself, you have to
    • to himself on one side. Now he has no possibility to look at
    • for himself who, however, could not find the means to present
    • the question to himself: what is now, actually, this historical
    • the question to yourself: is the object of history already
    • you have figured these things out and if you ask yourself for
    • the real stream of historical development, you say to yourself,
    • himself once why the historian
    • brings in the attempts to propagate unselfishness, an
    • surface and positions itself quite strangely in life like dream
    • asserts itself in this time almost across the whole earth, but
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  • Title: Lecture: Manifestations of the Unconscious: Dreams, Hallucinations, Visions, Somnambulism, Mediumship
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    • reality can be to human life desires to familiarise himself
    • approach Spiritual Science itself often prefer to concern
    • essential preliminaries which enable the soul to make itself
    • pictures formed by himself and a direct experience of a
    • the soul to induce in itself the condition where this same
    • can again become accessible, because it does not allow itself
    • from inner passivity. A man who likes to give himself up
    • dreamily to life, to make himself ‘passive’, as
    • against suggestion, against allowing himself to be influenced
    • regard to himself, that they do not adhere to him blindly,
    • knowledge that a man expels himself from the spiritual world
    • this, for dream-experience bases itself upon numerous
    • everything else has grouped itself around the crowing. These
    • before itself something that can be an imaginative indication
    • that you yourself produce this sequence during the
    • dream; the action of the dream does not in itself proceed
    • itself felt in a very remarkable way. Think only of the
    • itself to the soul in the dream. Neither logic or moral
    • because he himself knows what is revealed to him when he is
    • which he finds himself while experiencing the pictures and
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  • Title: Eternal Human Soul: Lecture VIII: The Animal and Human Realms. Their Origin and Development
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    • animal realm itself the development from imperfect to more
    • science demands from itself and from others is that one thinks
    • author of this writing set himself to oppose this dilettantish
    • around himself, then only one can generally tackle a solution
    • yourself in the position to consider the difference of human
    • proved what I state now. What configures itself in the
    • as it presents itself to the outer eye, but study the structure
    • Study how the animal positions itself with its balance in the
    • being and in the animal realm. The human being lifts himself
    • condition of balance which he gives himself only during the
    • balance as the animal. While the human being lifts himself out
    • he lifts himself out of all forces, which form the basis of the
    • creation; he himself creates his figure, while he gets free
    • the organism itself, while that of the animal comes about
    • self-consciousness. What we get to know in the next talk as the
    • human “mind,” which reveals itself in the ego at
    • first, seizes itself in the human organisation in these
    • not intervene there, but seizes itself in the feeling at first
    • gives himself his independent figure that is the dwelling place
    • himself the equilibrium position which nature does not give
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  • Title: Eternal Human Soul: Lecture IX: The Supersensible Human Being
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    • self-knowledge. However, with this human self-knowledge you
    • thinking, self-knowledge demands the view of the human being
    • aware of himself as a supersensible being, he has to
    • self-knowledge than to lead this self-knowledge in the right
    • approaches the human self-knowledge, one notices that it can
    • Subconscious Self and Its Relation to Education and
    • moment when I saw this book, I started smiling to myself, and I
    • self-knowledge. Since to which danger do you expose yourself,
    • observe in yourself.
    • focus on self-developed mental pictures that are easily
    • exceptionally important. Self-chosen, self-developed, easily
    • can really figure out at the moment where you yourself have
    • this moment. “Self-chosen” does not mean of course
    • self-made;” you can get such mental pictures from
    • prepare yourself for spiritual research. You can learn from
    • have to lose yourself if possible eliminating the own being to
    • percipience, the big, important fact manifests itself to you
    • you have in yourself and which you get to know this way. We
    • itself as something compound. Since you learn to distinguish
    • own object in itself, but it is something that is related to
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  • Title: Eternal Human Soul: Lecture X: The Questions of Free Will and Immortality
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    • you find yourself in a situation that you can compare with that
    • eye can perceive the things round itself but not itself.
    • self, of the human core. He would have to be beyond the human
    • Then you have the picture of this eye only before yourself.
    • to put yourself in a position by the spiritual-scientific
    • in yourself and at yourself first in a picture, and that you
    • put yourself with your real human nature in a position which
    • living reality before yourself.
    • picture before yourself, you have to stand beyond the picture.
    • itself, so that it faces itself objectively. In the last talk,
    • to do with itself to get to this life in cognition beyond the
    • from inner necessity. Since the soul has put itself in the real
    • woven from the subconscious; however, this binds itself often
    • going out from itself from which it must not refrain and
    • Imaginatively. He must develop an increased self-consciousness.
    • more to the own activity, to the increased self-consciousness,
    • itself from the pictures, that “speaks” from them.
    • not completely transparent if it were clouded and were itself
    • itself by the pictures is spiritual reality.
    • reality itself. One is not in reality; one does not face
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  • Title: Lecture: The Bible and Wisdom.
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    • because one is oneself satisfied is not without an element of danger. Anyone
    • facts. He said: ‘Yes, when I look at that myself it seems a
    • upon tradition, but can see for himself. This is what true Spiritual Science
    • man himself, transformed. From the standpoint of spiritual science the most
    • to yourself how much of the content of the soul is dependent on your
    • an hour each day the soul gives itself wholly up to the conception of this
    • perfection of the plant. Man has self-consciousness, has within him what we
    • nature, the passion of sense. The plant has no self-consciousness; it has no
    • self-consciousness. Now consider not only present day man, but look in a
    • higher self-consciousness. Thus, spiritually, you can see a man who has once
    • reached a higher stage that his self-consciousness exists in this state of
    • himself. That which dies and is overcome is represented by the black cross
    • together represent the inner call to grow beyond oneself.’
    • human self-consciousness. The three lower members, physical body, etheric
    • inner principles of evolution itself we see that at a certain point in the
    • himself. The Bible induces in such a man an absolute certainty that it is
    • composition was lost sight of for a time by Goethe himself, and when he was an
    • paper, but the idea itself in its phrasing and articulation was Goethe's
    • And now let us examine whether there is in the Bible itself, anything that
    • The Old Testament lends itself to a great deal of controversy, for the
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  • Title: Lecture: Problems of Nutrition.
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    • who finds himself disgusted enough with meat will surely survive
    • over the brilliance of physical light he can say to himself,
    • produce fat from something that in itself contains no fat. In other
    • within himself and make an inner effort to bring about the
    • himself. Yet, if he takes the opportunity to unfold his own inner
    • animal one-sidedly contains within itself something of the forces
    • however, it is possible that a man may not yet find himself strong
    • will no longer restrict himself to a narrow life. The person who is
    • fundamentally a meat eater, however, limits himself to more narrow
    • vistas and directs himself more rigidly toward one- sidedness.
    • should develop physically within himself through his ego being
    • To the extent, however, that a man replaces his inner self with
    • accomplished through the activity of the ego itself if the
    • Man can nourish himself in such fashion that he
    • undermines his invisible independence. In so doing he makes himself
    • an expression of what he eats. Yet he ought to nourish himself in
    • possible self-awareness and enables man to become a free
  • Title: Truths and Errors: Lecture I: Spiritual Science and the Future of Humanity
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    • the human being can put to himself, to the questions of death
    • which can be done solely with the means of our soul itself. Our
    • opens himself to particular contents of thought and feeling, he
    • something else, and I let this symbol come to life in myself as
    • the only image to which I dedicate myself. This is not
    • where the soul positions itself quite different to the outside
    • evening, the whole human being does not exhaust himself in that
    • immediately suggests itself to regard such persons as
    • familiarise yourself with the results, because the logic and
    • can pursue it consciously. Every soul can familiarise itself in
    • ancient myths and legends, so that you often say to yourself,
    • Thus, spiritual science positions itself not as something
    • itself to spiritual science with complete impartiality, then it
  • Title: Truths and Errors: Lecture II: How Does One Disprove Spiritual Science?
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    • asserts itself just with the various worldviews; everybody
    • get itself into understanding the opponent and his reasons. It
    • before he had darkness around himself, now the world of light,
    • of forms and colours presents itself to him. Thus, it is
    • he can perceive nothing around himself if the impressions of
    • not unconscious if he himself arbitrarily stops all outer
    • leads an inner conscious life. The soul orients itself, brings
    • being still has a fourth member for himself by which he is the
    • internalised himself so that he believes, even if he perceives
    • illusions, hallucinations? Does one not know self-deceptions?
    • Do not those swear who are subject to such self-deceptions and
    • him, you could convince yourself how bad it is for the
    • Briefly, you can see with Kepler himself that a neighbouring
    • himself had to fight with the crassest superstition of the
    • opponents of theosophy may say, science has positioned itself
    • wrong in itself, nevertheless, it led us just to the true.
    • laboratory to inform himself of the methods of biology and
    • difference explains itself.
    • in his essence. If you consider yourself responsible for an
    • reasons which the human essence, that is he himself, put in a
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  • Title: Truths and Errors: Lecture III: How Does One Defend Spiritual Science?
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    • but they arise only if the human being submits himself to
    • himself. For one cannot prove this in the same way as those
    • sort out for himself what exceeds the outer research, because
    • being would have for himself as his subjective conviction, and
    • feeling that expresses itself in the tears even if we have
    • you let such a feeling meditation be active in yourself not
    • yourself really in such a way, as if you were full of inner
    • something so that you say to yourself, I live now with
    • everything with which I have secluded myself, otherwise, in
    • and many a thing that only is significant for himself if he
    • how difficult it is to separate himself from the world to which
    • yourself that truth is gained with entire isolation of the
    • However, if the human being faces himself and has learnt to
    • use this as tool from within on which it itself has worked in
    • human intelligence itself has not produced.
    • can almost say to yourself: therefore, it is the
    • physical. — You may still say to yourself, so we have to
    • observing and have to ask yourself then, is that
    • childish aura outwardly, which immerses itself in the inside to
    • human being learns as a child to say “I" to himself; that
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  • Title: Truths and Errors: Lecture IV: Truths of Spiritual Research
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    • educates himself artificially for something that a pathological
    • for itself. One knows from the everyday life that it is easier
    • educate himself just by strong soul forces and willpower that
    • fact that he himself creates the Imagination.
    • from himself. One receives it again. As well as you put out
    • given yourself. Since the mental pictures which you have given
    • yourself were there only to practise.
    • pictures of this Imaginative world that you yourself have
    • completely has himself under control, while the medium becomes
    • himself in detail to the book The Mystery of Man by
    • fact, you must not deceive yourself: you yourself let your
    • regard that which you yourself create in the soul as nothing
    • can express himself after his passions, depending on what he
    • yourself plenty of time, until you really have the ability to
    • get. However, this knowledge restricts itself at the own soul
    • self-knowledge to the spiritual world in certain restricted
    • himself that he caused that which happens to him by former
    • If this self-knowledge is connected with the karma idea and
    • world who does not deceive himself and is not deceived by
    • outer life, life itself controls and corrects. If we think
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  • Title: Truths and Errors: Lecture V: Errors of Spiritual Research - 1
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    • characterised means to itself — advances first to the
    • have already said that any self-education of the spiritual
    • medium. The medium can thereby reveal itself, but not as an
    • manifests itself by it. Hence, for more trivial investigations
    • the observation of that which makes known itself by the medium
    • itself by such a person what he/she thinks, what he/she has in
    • makes known itself. A trained view of such things belongs to
    • has made itself a tool by developing forces that are slumbering
    • yourself that it is never quite entitled, actually, to feel as
    • much freedom for himself to refrain from his approach and to
    • exert some self-knowledge, then he can ask himself, how has my
    • different viewpoints practise self-knowledge.
    • self-knowledge, by investigation of the way which one has done
    • obvious that self-knowledge is the way to approach truth
    • gradually, and that then the truth positions itself in the
    • This self-knowledge must take place to a much greater extent
    • self-knowledge in the area of the supersensible in the extreme.
    • say to himself, you yourself are the pictures in your soul;
    • supersensible world; you yourself are all that, projected onto
    • gives him the possibility of self-knowledge. Because you become
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  • Title: Truths and Errors: Lecture VII: The Questions of Life and the Riddle of Death - 1
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    • has exceptionally many prejudices against itself. Nevertheless,
    • regarded that as something morally higher than the selfish wish
    • self-knowledge a little, we recognise that that which the human
    • join the view that one can discover nothing in himself as
    • day life contains them in itself. Spiritual science considers
    • spiritual-mental of the human being is not aware of itself. For
    • apply to himself. He reaches this while he puts himself in a
    • supersensible being cannot experience itself in the usual
    • experienced itself, the movement of the limbs et cetera would
    • have to open yourself to many such images. Then particular
    • the word “self-love.” Why does the human being
    • believe in these images? Because of self-love; because he
    • himself has developed them; because the person cannot help to
    • identify himself with that which he is internal. A spiritual
    • will so that he says to himself, what I see is only a
    • can say, one prepares himself to get spiritual percepts. It
    • familiarised at first with the whole power of self-love. This
    • way to self-knowledge makes the forces that one knows only as
    • soul forces work like natural elements. You face yourself as a
    • mentally as an obstacle. You must prepare yourself to endure
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  • Title: Truths and Errors: Lecture VI: Errors of Spiritual Research - 2
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    • himself with which he penetrates into the spiritual worlds. The
    • that we appropriate by self-development outlined yesterday
    • gains to himself by self-development always depends on the
    • starting point which his soul takes. Self-development is based
    • value of a person on his seer's gift; he himself is not at all
    • the person concerned cannot orient himself properly in the
    • is a living proof of the work of the spirit. The spirit itself
    • not only if you yourself are a spiritual researcher but with
    • have also to figure out that the soul itself has do the step
    • this point with himself like a foreign being and looks back, if
    • he experiences all that, then he notices only how self-love
    • overcoming the self and the like; nevertheless, these are easy
    • about what he knows as self-love.
    • from self-love; when he has parted with himself this self-love
    • researcher does not come so far to remove his complete self. If
    • self-love is to be recognised really in such a way that now he
    • one normally does not recognise correctly. There some self-love
    • the spiritual researcher himself interprets that which lives
    • self-love from himself, he says to himself, you have removed
    • your self-love; what you find now in yourself is something else
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  • Title: Truths and Errors: Lecture IX: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 1
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    • should completely devote himself to an activity has often to
    • himself, because of a historical necessity, to the outer
    • the brain. He had to devote himself completely to that
    • I say to myself thousand and thousand times:
    • Examine yourself above all,
    • the consideration of the spirit self-education of the soul is
    • something different of itself than it is in the usual life and
    • depths. Which development, which self-education has the soul to
    • Everything that reveals itself to the human being at summertime
    • namely this phenomenon appears in the human being himself.
    • human being. Self-knowledge of the human being for the usual
    • to look at the human being how he represents himself in sleep.
    • not suitable in winter to draw what reveals itself in the plant
    • that if the human being makes himself aware of the soul
    • himself to this mental picture and to rest on it for a while,
    • dedicates itself to a single mental picture some time. One has
    • dedicates itself to such exercises, one makes the discovery
    • self-education to forming his images and feelings gradually in
    • wakes up a soul springtime, a soul summertime in himself, how
    • nothing but the outflow of the soul itself. If the human being
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  • Title: Truths and Errors: Lecture X: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 2
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    • cognitive abilities and forces in itself that exist neither in
    • science. However, we have to realise that the human soul itself
    • work has a purpose, you must exert yourself constantly to
    • self-consciously. One may say in a way that the consciousness
    • to stand no longer by yourself as it was the case before. Now
    • kind of moral courage to maintain yourself. The soul forces
    • know: unless you have prepared yourself, you would approach
    • self-love, or more precisely, self-sense, and a certain fear
    • world. Self-sense or self-love plays a big role in the usual
    • namely reinforced self-love. Only if you have also strengthened
    • the other soul force, you are able to decrease this self-sense.
    • just as little you are able to resist self-sense, to snatch it
    • picture enables you to recognise this self-sense in its true
    • that from myself if I want to develop that out of myself, which
    • get to know yourself as soul at this point of existence only.
    • You know now what it means to face yourself with true
    • self-knowledge; you know that you retain nothing of that for a
    • external. Facing yourself objectively, considering yourself as
    • self-sense. Someone who has not done this would experience
    • you defeat self-sense. Something else yet appears. If the human
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  • Title: Truths and Errors: Lecture VIII: The Questions of Life and the Riddle of Death - 2
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    • “In particular it [theosophy] teaches self-redemption
    • has repeatedly to ask, how shall spiritual science place itself
    • right does it position itself to the big questions of life and
    • death. The knowledge has to assert itself that the outer
    • itself with microscope, telescope, and spectroscope — the
    • Just as a human being behaves who sees himself in the mirror,
    • researcher - to giving himself contents of thought arbitrarily
    • an inner soul experience that the human being himself has
    • forces; he becomes aware of himself as it were beyond the body.
    • stupefying inner things. You experience that you have your self
    • beyond yourself that you survey from without what you have
    • cause that I get a destiny in which I can transform myself.
    • he tears a part out of that force which expresses itself in the
    • Then he knows that he has a soul in himself, something that
    • theoretically, but one experiences it in himself, as well as
    • proves itself, while it says, yes, if the facts turn out to be
    • right in life, I can reveal myself to you. This also applies to
    • itself in the spiritual life of the present, it knows: it is
    • self-knowledge.
  • Title: Freedom/Immortality/Social: Lecture I: The Human Soul in the Supersensible Realm and Its Relationship to the Body
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    • passing and when I found out for myself after the conversation
    • itself as a fully valid science beside the modern natural
    • Modern natural sciences give that who dedicates himself to them
    • natural sciences give that who dedicates himself from certain
    • convince himself that the inner experience gives him the
    • paradoxical, because it has an entire contradiction in itself,
    • struggle with that what faces you if you let yourself in for
    • outer world, adapts itself to the outer world, and experiences
    • learns in the contact with the outside world to adapt itself;
    • differentiates itself, which you experience there in such
    • However, you also adapt yourself to it. You experience the
    • opponents say.” — Vischer himself does not say it
    • only abandon yourself to the usual thinking, that originates
    • to itself, emancipated from the outer sense perception.
    • honest to itself and does not fool itself with all kinds of
    • other, verified fields to the soul life itself. Again an
    • Capuchin, who then became a professor, expresses himself about
    • the thinking, he expressed himself as follows:
    • to itself if it is only thought, and is not experienced —
    • itself, just as little you can attain any spiritual content of
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  • Title: Freedom/Immortality/Social: Lecture II: Anthroposophy Does not Disturb Any Religious Confession
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    • reality but the self-made picture, the self-made
    • it is not able to position itself in the network of
    • himself into account, one has to say, anatomy, physiology, and
    • methods that the human soul applies to itself just from the
    • spiritual senses to itself beside the physical senses to
    • they have searched as preparation as you prepare yourself for
    • understood myself completely in this regard — to the fact
    • No, you have already to familiarise yourself with the fact that
    • unless one has disciplined himself, so that one is a human
    • both worlds. Hence, one has himself strictly convinced in
    • as one drops an ember if one has burnt himself, and he feels
    • itself completely in the public. Since anthroposophy can only
    • to happen — if anthroposophy positions itself in the
    • Nevertheless, someone who has trained himself with
    • spiritual-scientific methods must deny himself such ideas with
    • a soul discipline is necessary which can also deny itself
    • yourself with what cannot arise only from the spirit of our
    • with itself if it believed to be able to found a new
    • would say to yourself: not from these superficial reasons, but
    • invents a demon with which he defends himself against the boy,
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  • Title: Freedom/Immortality/Social: Lecture III: What Spiritual Science Has to Say About the Eternal Aspect of the Human Soul and the Nature of Freedom
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    • that expresses itself as power in movements, in actions of
    • itself, then the principle of conservation of energy is
    • course, someone who has familiarised himself with scientific
    • with anthroposophy. There the world itself must be disclosed
    • it prepares itself to observe what it concerns in the spiritual
    • the soul has to carry out with itself, so that it becomes able
    • it back to life again in himself like a memory.
    • himself to experience it again. As weird as it sounds, if the
    • science and its results ask, how can I myself conceive of such
    • research if he wanted to indulge himself only in the
    • the soul has to prepare itself for it while it relates single
    • experience which makes known itself in the fact that we know
    • itself is a bigger break in life, a more radical karmic
    • everlasting has contents in itself which are independent of the
    • bring himself. Then he does not let that willing immediately
    • different ways must be taken that spiritual research itself
    • in himself that do not put the spirit as something unfathomable
    • say to myself thousand and thousand times:
    • Examine yourself above all,
  • Title: Freedom/Immortality/Social: Lecture IV: The Science of the Supersensible and the Moral-Social Ideas
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    • Spiritual science finds out for itself with its means that we
    • itself to the usual observation. However, just if one considers
    • a certain level of freedom, of self-determination only because
    • we have pointed yesterday. Then his self-consciousness can only
    • self-reflection.
    • encompassed by a soul being which has built up itself with
    • can convince himself of it. When history appeared, Schiller
    • abstractions, but only into the living oneness with itself.
    • which itself is artistic-creative. Not aestheticians, but
    • itself.
    • will realise it in itself, which does not take its starting
    • which embodies itself in history, he found strange words
  • Title: Freedom/Immortality/Social: Lecture V: The Activities of the Human Soul Forces and Their Connection with Man's Eternal Being
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    • will try to put any single talk across for itself,
    • itself to enter into the spiritual world in a new way.
    • announces itself that exceeds the usual experience between
    • place by which that what covers itself to the sensory life and
    • himself has changed.
    • disengages itself from the body, so that it can observe the
    • leading the soul itself. That is why that which he brings
    • find the everlasting in himself and in other beings that
    • that has freed itself from us two to three days ago in such a
    • from the bodily before yourself, but the bodily experience
    • two to three days. If you have enabled yourself — after
    • what the soul carries out with itself to get away at first for
    • through mentally in the present detaches itself from the body,
    • spiritualises itself and has been really spiritualised only
    • prepared himself to live in it. If he has prepared himself, he
    • this mental has permanence by itself and that it causes that
    • world; but it is not necessary that you yourself carry out
    • these exercises if you want to convince yourself of the truth
    • researcher himself has nothing for his everlasting from that
    • convince himself of all that what the spiritual researcher
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  • Title: Freedom/Immortality/Social: Lecture VI: Spiritual-Scientific Results about the Ideas of Immortality and the Social Life
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    • spiritual-scientific research places itself in the recent
    • head has to say to himself that these events do not have that
    • inclined to say to himself, such appropriate judgements have
    • wake day life, and of that which positions itself in this life
    • and then sleep has to come. Everybody can convince himself of
    • inner subconscious drama makes known itself to the usual
    • have that abutment by which the ego becomes aware of itself in
    • himself “I” if he were not fixed in the rhythm of
    • expresses itself in the dreams is fantastic stuff. —
    • that expresses itself in the dream expresses itself during the
    • philosophers, if the soul expresses itself in the will just as
    • expresses itself in the social life, in history arises from our
    • consciousness has to do with itself to get to the view of these
    • this only while one detaches himself from the way in which one
    • that the human organism experiences and then ask himself, how
    • whom he has in himself. The human being would walk around with
  • Title: Freedom/Immortality/Social: Lecture VII: The Nature of the Human Soul and the Nature of the Human Body
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    • knowledge which can justify itself towards natural sciences.
    • discussed here in this talk can justify itself towards natural
    • human being. You receive a feeling if you open yourself to the
    • scientific thinking if it gets along with itself does not get
    • scientific mental pictures. While it positions itself
    • projecting yourself in the imagining life in such a way that
    • yourself to it meditatively. So that you just experience in
    • inside of the human being attunes itself if it follows a bare
    • presents itself to us, maybe it deceives us, maybe everything
    • in my thinking myself. If I doubt, I think; therefore I am,
    • therefore I am” — and can bring himself to realise,
    • learn to recognise that if you put yourself more and more in
    • wants to advance to the so-called self-knowledge, thinking just
    • education and other means he himself works on his
    • self-discipline. That means that self-education does not only
    • if you take charge of your self-discipline.
    • Somebody sets himself the task to understand Goethe's feeling,
    • puts the question to himself: yes, how does this feeling of
    • will say to himself, it is strange that in that which expresses
    • itself in the feeling already shows not only the impact of the
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  • Title: Freedom/Immortality/Social: Lecture VIII: How Natural Sciences Justify the Supersensible Knowledge
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    • Indeed if spiritual science were not able to justify itself to
    • opened himself to the knowledge of nature so that he attempted
    • himself, why do you get to such cornerstones with the knowledge
    • organisation, in the human being himself. One notices at last:
    • itself. The reflection, in which cases one can put such a
    • arrogate for yourself that you have to decide anything in the
    • namely in the mystic way, on the way of self-experience.
    • yourself in this area of research.
    • indistinct. Since he has to admit to himself that he paid more
    • melody itself. His thoughts were still directed upon something
    • insignificant. I had to observe at myself during the school
    • human being thereby associates himself emotionally with another
    • get on to say to yourself, natural sciences use such mental
    • himself. Repelling forces must be there as the reflecting
    • if you not only try to develop such imagining in yourself which
    • in yourself which exists as something useless. I mean the
    • could happen if you dream, you have a paper before yourself in
    • expresses itself in the usual life. If we penetrate, however,
    • is very interesting if one finds out for himself that there are
    • Richard Wahle considers what philosophy what he himself has
  • Title: Freedom/Immortality/Social: Lecture IX: How Does One Justify the Anthroposophical Psychology?
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    • ways of thinking of the modern human being to itself in a way.
    • says to himself, perhaps there is nothing beyond these limits
    • alternatively one has to say to himself, one cannot cross the
    • limits of knowledge at first. Just while it familiarises itself
    • says to itself, one can pursue processes of nature with
    • has to say to himself then, compared with these concepts that
    • impartially, you ask yourself, why does this scientific method
    • being himself is to blame for the fact that he has to approach
    • found out for myself that in the fact of not reflecting the
    • yourself that you can exactly survey with which you exactly
    • created them yourself, you can survey them clearly.
    • such mental pictures you dedicate yourself, strengthen the
    • will. You can attain this with strict self-discipline, namely
    • consciously. He has to develop the power in himself that he
    • pictures transform us? Nothing but self-love. The possibility
    • self-love into objective love. If you progress this way, you
    • usual one. Then you may say to yourself, I have pictures; I
    • spiritual reality itself. You have attained this level. You
    • view realises everywhere that a rapid death expresses itself
    • lightning of the future, which expresses itself in the
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  • Title: Freedom/Immortality/Social: Lecture X: Moral, Social Life and Religion from the Viewpoint of Anthroposophy
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    • possibility to develop a very individual impulse from himself
    • be a moral one, love which is not self-love, but which forces
    • back the self and replaces it with that what should take place
    • with the productive force that expresses itself in love, it
    • say to himself at every moment of life, I deal with this or
    • often above all selfishness and egoism, sometimes an ingenious
    • from himself just to other human beings. An individual-moral
    • out for himself that all the questions are handed down from old
    • Marx himself said mocking about the philosophers, they would
    • to exert himself mentally. If one observes scientifically, does
    • least for this life on earth, selfish instincts of the human
    • himself and his family. He receives only so much that he can
    • less and less from himself; as a slave he gave away himself,
    • This feeling that this has to be overcome expresses itself
    • himself or who was sold; then the human labour power; and as
    • belong to the human being himself, his social position which
    • people. No! I myself who taught for years among these people
    • science that is demanded from the impulse of time itself. It is
    • makes the human being unselfish, leads to the universal.
    • position itself to the religious revelation changes with time,
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  • Title: Redemption of Thinking: Lecture I:
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    • itself
    • Augustine positions himself as a struggling
    • which presents itself to the senses if it speaks of the
    • spiritual-material principle. One must ask himself, why did
    • am that as earth, as far as the divine expresses itself by the
    • say if I may express myself figuratively
    • care about this sea around himself. However, for him
    • can consider himself as a vessel at first. However, this is
    • which humanity becomes one. He interprets this to himself in
    • lets the muse sing instead of himself. The fact that one can
    • regard himself as an individuality arises only gradually.
    • from himself. He must bear the spiritual as an abstraction. If
    • that which the human being could gain as knowledge to himself
    • human being can gain to himself? Imagine that Augustine took
  • Title: Redemption of Thinking: Lecture II:
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    • wants to express itself there but a higher spiritual-mental
    • itself out again as it were and create the single things of the
    • world from itself by individuation and
    • have to free yourself from everything that you have recognised
    • put yourself in a soul condition where you know nothing of the
    • yourself in cosmic space void of God. Then you do not find your
    • would have to say the following. Plotinus says to himself at
    • say, Aristotle himself strives for conceptualising all old
    • not stop, however, like the memory once and emancipates itself
    • universe for itself in the sense of Aristotle. It is the same
    • emancipates itself then what is destined only to take up the
    • individuality and says to himself, in me the thoughts emerge by
    • gets to those experiences, which he forms for himself, which
    • himself, you rise from the sensory things up to that border
    • to which just scholasticism had brought itself, but it remained
    • the spiritual in the things; he translates it to himself only
    • to himself is that by which he experiences the real, the
    • presented itself as reality in the spiritual world to the
    • world moved; a thing always moves the other because it itself
    • has an intellect for himself. The person A has an own body, but
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  • Title: Redemption of Thinking: Lecture III:
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    • says to himself, I can doubt everything, but, the fact
    • yourself to serious misunderstandings if you are compelled to
    • How do I find out that things exist and that I myself exist?
    • presents itself to the people which they have in their souls
    • metamorphosis; it refuses to position itself to the cognitive
    • life so that one would say to himself, yes, I think, I think
    • about the world and myself at first. However, this thinking is
    • It has to tower above itself. It has to change; it has to raise
    • itself into a higher sphere.
    • says to himself, by the development of thinking this thinking
    • appearance of God himself. The human being faces God
    • why this mood that one is so alone in himself that one cannot
    • get beyond himself and does not receive anything from the
    • complete in itself, something is absent everywhere. However, I
    • myself have come with my whole being from the world to which
    • also the world of perception belongs. There I look into myself:
    • what I see by myself is just that which the world of perception
    • reality, the moral action presents itself as an outflow of that
    • which the human being gains to himself as freedom while he
    • of flattery with yourself but strict submission” -, with
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  • Title: Fruits/Anthroposophy: Lecture 1 (Summary): Effects of Modern Agnosticism
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    • does everything psycho-spiritual withdraw itself from the reach of knowledge.
    • itself particularly in art, which is either sweetly unreal or else is
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Zweiter Vortrag
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    • Rätselfragen des Daseins suchte.
  • Title: Fruits/Anthroposophy: Lecture 2 (Summary): Perception and Thinking
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    • which linked itself to the object of perception, and Goethe himself
    • The question suggests itself:
    • Ding an sich. (Kant's theory of the ‘Thing in itself.’)
    • itself to be reproduced as conceptions, but that man through his sensory
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Dritter Vortrag
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    • bedeutsamen Lebensrätselfrage, mußte diese
  • Title: Fruits/Anthroposophy: Lecture 3 (Summary): The Tragedy of F. Nietzsche
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    • world. Thinking itself must bring about the state of freedom, in that it
    • but that it fills itself with the contents of the human soul. The methods
    • which is there when the human soul loosens itself from the rivets of
    • confines itself to investigating the human being himself as a free being
  • Title: Fruits/Anthroposophy: Lecture 4 (Summary): The Relationship between Goethe and Hegel
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    • form, and on this account the plant does not allow itself to be reproduced
  • Title: Fruits/Anthroposophy: Lecture 5: From Sense Perception to Spirit Imaging
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    • but not revealing itself through the organs of sensory perception.
    • soul faculties in a direction opposite to the one the soul finds itself
    • One characteristic is egoity subdued, clear awareness of Self subdued.
    • distinguish to some extent between our Self and the content of our Self.
    • If we are overwhelmed by the content of consciousness, of Self, so that
    • the necessary awareness of Self is partly paralysed, unhealthy conditions
    • itself. It pervades our sensory perception and in case of illness drives
    • Self, on the I, which raises sensory perception above the level of mere
    • to be enhanced, reflection on the Self to become more powerful. If people
    • first of all show itself?
    • in the world stand in relation to each other. I tried to put myself
    • If the soul has prepared itself in the way I have described, it will
    • previously only presenting itself as a mechanism figured in the cosmos
    • cognition in man himself. The process was not described in the way a
    • And then something would show itself that would need to be painted in
    • subtler colours — if the serpent itself had been painted in strong
    • be understood in itself. Those were fixed instinctive Imaginations.
    • itself with science: it would be wrong for spiritual science orientated
  • Title: Fruits/Anthroposophy: Lecture 6: From Imaginative Knowledge to Inspirational Knowledge
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    • such. Even Goethe considered himself lucky for never having thought
    • in this way, we shall indeed come to realize that Imagination itself
    • from the human body, aligning itself with similar processes that occur
    • a spiritual reality that reveals itself in a process in soul and spirit
    • of soul and spirit. This is connected with conscious life itself undergoing
    • everything subject to Imagination presents itself in living, ever-changing
    • of the thinking process and then found himself in the situation I found
    • myself in when I wrote my
    • them can easily find himself in a situation where realities make his
    • presents itself as a spiritual world outside us, we shall no longer
    • by itself because we do not see the “ropes and belts” used
  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • Intuition. Each soul must ask himself this significant question,
    • self-perception, we ask ourselves, “In that case, wherein
    • must include man himself, to that other order, which is moral, and
    • as a moral light, and says to himself. “No scientific knowledge
    • man must find within himself a certainty of belief. He must recognise
    • all that thought can experience if it unites itself with the full
    • cannot change itself back into any other force, and that then the
    • causality, other than to say to himself: of this earth which has
    • asunder, so that he can only say to himself: “Moral ideas rise
    • connections could say to himself: What is called up in such an
    • all that the individual has experienced about himself. For our
    • of in the depths of human life itself.
    • to the boundary of the super-sensible, that reveals itself to us in
    • certain extent one can create an idea for oneself, an empirical idea,
    • thinking itself can be perceived as an inner soul content. But what
    • is in accordance with its being first lets itself be known when true
    • can unfold itself, but that the material process itself must be
    • thinking unfolds itself a nothingness of material can be seen. It
    • validity.’ First matter must withdraw itself from the
    • unprejudiced way to the place where matter destroys itself, if one
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  • Title: Fruits/Anthroposophy: Lecture 7: The Gulf Between a Causal Explanation of Nature and the Moral World Order
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    • world presents itself to the mind in modern thought on the basis of
    • these things hang together will be able to say to himself: The devastating
    • the imaginative world, the first thing to show itself is our own life,
    • This will not weaken the ego but indeed strengthen it, through self-forgetting.
    • of thinking in an unbiased way, at the point where matter destroys itself,
    • myself to all the derision and objections that are bound to come from
    • Inspiration — and man himself shows us that through Inspiration
    • that it needs to fan itself into flame again and again. The usual, purely
    • dualism splits itself into the physical process of respiration and the
    • in rhythmical sequence, and has to fan itself into flame again.
    • man bears within himself a real force that is in rhythmical interplay
    • a way, where the moral world itself becomes creative, where something
    • it bears this within itself, itself creating it. When we then come to
    • first of all shows itself to be in the process of being killed, in a
    • that overcomes causality in man himself and therefore also for the whole
    • nature, holds within itself the power to break through natural causality,
    • element which within the individual human being thus presents itself
    • able to understand matters of essence if only he will give himself up
    • to his own pure thinking that organizes itself and concretely arises
    • out of itself. It has to be accepted that he will then be able to take
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  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • himself must above all see to it that he holds in full awareness to
    • to see and admit. This is a particular method of immersing oneself in
    • results we arrive at for the organic world as it presents itself to
    • to gain insight that man really comes alive to himself. It is by starting
    • into the spiritual world oneself in order to verily those results.
    • the here and now, sensing and experiencing itself within the whole river
    • in our ego, we arrive at the whole of our self opened out and spread
    • out, the self that encompasses temporality and eternity. We are able
    • how man finds himself, and it is for the time being the most significant
    • and the whole thing presents itself to the soul in living processes,
    • gave me courage to look for the spirit where it reveals itself in the
    • the senses, thinking has to limit itself to what presents itself in
    • the phenomena. Beyond that it has to transform itself into a living,
    • not wish to ally itself with quackery, with the mystery mongers in therapeutics.
    • Such penetration will then yield fruits again for life itself as we
    • science is to immerse itself in everything with the spirit it has taken
    • into itself, to say how spirituality, something essentially spiritual,
    • other hand also as alive as only life itself is, and as free as only
    • to raise objections to the discovery of America by basing himself on
    • himself on the Bible.
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  • Title: Lecture: On the Reality of Higher Worlds
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    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • knowledge itself, have all been evolved from investigation of the
    • of thinking. Anthroposophy does not, however, content itself with the
    • into the very tissue of which the tableau is woven; he feels himself
    • Self under a kind of oppression; the lightness and ease with which,
    • intelligence can follow what is said, even if he is not himself an
    • physical rhythm of the breath he made himself one with the spiritual
    • sphere. And when, in the way described, he beholds himself in his own
    • Through Imagination and Inspiration a man reaches his innermost Self.
    • But this innermost Self must also surrender itself to the world
    • when it has worked itself a little way out of the sinful in the
    • our existence in the form of necessity, living itself out as destiny
  • Title: Lecture: Paths to Knowledge of Higher Worlds
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    • Self-consciousness: The Spiritual Human Being).
    • Self-consciousness: The Spiritual Human Being).
    • penetrates into mathematical thought. It is not mathematics in itself
    • This in itself sets up a strong barrier against anything which seeks
    • self-knowledge, but it is a far deeper knowledge of self than the one
    • which is ordinarily reached by self-contemplation. This imaginative
    • from his inner living experience. He cannot prepare himself in the
    • already stated, to a kind of self-knowledge. Finally it leads us to a
    • with our own self.
    • contained in every object, but which does not manifest itself as
    • are created, and in that case it manifests itself. But before the
    • gives rise to something which does not reveal itself outwardly
    • the same form as matter, i.e. that the spirit itself is nothing but
    • have to blot out your own self if you were not able to say that the
    • may be compared with an object which I grasp and which shows itself
    • This a special form of self-discipline. We are then no longer
    • itself has a definite form. The shell forms part of the nut. When a
    • this spiritual foundation. Humanity must again permeate itself with
    • science of Anthroposophy wishes to set itself within the other
  • Title: Lecture: Foundations of Anthroposophy
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    • Anthroposophy, and a 10 lecture series entitled, Self-consciousness:
    • Self-consciousness: The Spiritual Human Being.
    • limit myself to the anthroposophical horizon; that is to say, to
    • human being, self-knowledge is undoubtedly a problem which must
    • come from his son, from the departed son himself.
    • consciousness manifests itself in symptoms which can be
    • justify us to admit that Raymond Lodge's soul manifested itself
    • human thought may be intensified and that through self-education
    • through a kind of self-training which leads to similar
    • self-training.
    • thinking emancipates itself from the body through meditation.
    • father of the thought. When we apply this self-training and these
    • being which can emancipate itself from the body.
    • reproduce the world within itself, so the etheric and the
    • self-training of the will, in order to gain knowledge of the
    • world, now reflects itself in the external world as thought. An
  • Title: Foundations of Anthroposophy: Lecture I: Foundations of Anthroposophy
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    • things I must limit myself to the anthroposophical horizon,
    • regard to the human being, self-knowledge is undoubtedly a
    • from his son, from the departed son himself.
    • manifests itself in symptoms which can be designated as
    • a soul from beyond the threshold manifested itself in the
    • that through self-education the will can be developed so that
    • self-training which leads to similar results.
    • desires through self-training.
    • organisation, even as our thinking emancipates itself from the
    • When we exercise this self-training, this application of
    • education of oneself at a maturer age, our wishes and desires
    • itself from the body.
    • itself, so the etheric and the physical body which remained
    • through meditation and a self-training of the will, in order to
    • self-conscious, as already explained.
    • the soul-spiritual world, now reflects itself in the external
  • Title: Foundations of Anthroposophy: Lecture II: Man in the Light of Anthroposophy
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    • separates from him when he dies and which connects itself with
    • this perspective, something frees itself from what we thus see
    • fact which presents itself to the real spiritual vision. But
    • This fading away of our soul-spiritual being reveals itself in
    • it already enters into and envelops itself with physical matter
    • himself enters into connection with his true being, with his
    • normal life and even the human being himself, they go out, as
    • Precisely for decisive facts in life, it often reveals itself
    • through a moral self-training, of not allowing his actions to
    • life on earth valuable in itself. In our physical existence on
    • crown of creation, he bears within himself a sphere which is
    • to birth with what has de-materialised itself in the germ, in
    • space occupied by that needle. One looks upon the earth itself
    • pre-existent, pre-natal being, revealing itself, as described,
    • man can only recognise the world by recognising himself.
    • himself incorporates with his physical body at birth or
    • himself; the world as a totality forms man's being. The
    • Perhaps he does not perceive that it rests upon itself, that it
    • investigation, the results obtained by such a self-supporting,
    • self-demonstrating thinking; you will then find that the facts
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  • Title: Question/Economic Life: Lecture: The Central Question of Economic Life
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    • be the assumption that someone who in the main devotes himself
    • myself have during a number of decades gained from various
    • general human one. It announces itself when one studies it in
    • to a great extent alienates himself from life and from economic
    • principles. This view has proved itself especially by working
    • abstract theory however which itself constitutes the content of
    • a theory which actually doesn't concern itself with the
    • proletarian is waiting for. So he gives himself over to the
    • collective by itself. In consumption the individual actually by
    • individual strength of the single human being assert itself
    • sharing that nobody can produce anything for himself in a
    • sharing. Everyone who to-day makes a coat for himself or who
    • supplies himself with his own food grown on his own land,
    • actually sustains himself too expensively, because as there is
    • when one produces it for oneself. One only has to ponder on
    • itself determine its objective value by the manner and
    • more the single human individuality can assert himself in
    • all his needs for himself and his family until he has produced
    • aware that — as I described it myself — the
    • and historical reality itself, gives the answer to the
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • Self-consciousness: The Spiritual Human Being.
    • Self-consciousness: The Spiritual Human Being.
    • consciousness. (Self-observation can easily convince us that
    • spoken, we endow the soul itself with organs. This soul element,
    • self-observation anyone can discover that when he ascends to the
    • to the moment of waking up, must, as it were, connect itself
    • that in life itself feeling and will must first be drawn into the
    • objective and less selfish in its whole experience. The first
    • within our inner self, independently of anything in the world
    • that which reflects itself in the mirror of the physical and
    • reflect itself. Through these experiences we perceive everything
    • express myself in words of the ordinary consciousness) who
    • addition to what reflects itself and leads us to a knowledge of
    • environing world appears simultaneously with our own self, so in
    • builds itself up from mineral substances. By taking in vegetable
    • this law. The nature of my subject entails that I express myself
    • the fact that man continually develops within himself the mineral
    • the end of life, as a moment in life, as an experience in itself.
    • objects, and though it manifests itself to the woof of thoughts;
    • already obtain the first elements of what reveals itself in the
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  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • (Self-observation can easily convince us that during our
    • itself with organs. This soul-element, which is at first
    • leave us cold. With a little self-observation anyone can
    • connect itself during the waking daytime condition with
    • so we recognise that in life itself feeling and will must first
    • and etheric bodies becomes more objective, more selfless in its
    • dwelling only within our inner self, independently of anything
    • world. But we then look back upon that which reflects itself as
    • between death and a new birth, can also reflect itself. Through
    • now express myself in words of the ordinary consciousness) who
    • you, in addition to what reflects itself and leads us to a
    • nature of this mirror itself which we have before us.
    • our own self, so in super-sensible knowledge the spiritual world
    • mineral substances, for the plant builds itself up from mineral
    • subject obliges me to express myself in somewhat popular terms.
    • fact that man continually develops within himself the mineral
    • experience in itself. But when we throw light upon man's
    • his true being lifts himself above the merely earthly. This is
    • speaks of the spiritual world as I have taken upon myself to do
    • tapestry of sensory objects, and though it manifests itself to
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • evening, although having itself a thoroughly scientific origin.
    • unsatisfactory if it attempts by itself to penetrate to
    • by itself attempts to go from the sense-given data to the
    • supersensory. Such thinking, relying upon itself alone,
    • during mystical self-immersion, is the revelation of something
    • Anthroposophy itself adopts in order to reach the spiritual,
    • of nature and of mystical self-immersion) than external nature,
    • through life itself, powers which at first only slept in us
    • two, between the thinking which has trained itself through the
    • directed, and which has its effects through itself alone. Or
    • thought itself, without being dependent upon the impressions of
    • devote himself by his own individual choice, with the
    • world of my thoughts. As I experience myself otherwise in the
    • external life of the senses, I experience myself now in
    • thought itself.
    • and tones and one feels oneself strongly within it. And at a
    • completely.) Now thinking has detached itself from the nervous
    • soul now really experiences itself for the first time, and at a
    • pictorial form and is itself knowledge. And so one experiences
    • becomes difficult to detach oneself from the object of this
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • myself to call “the scientific spirit”, has, in many
    • does not of itself come into conflict with current science. It
    • can itself bring forward to serve as an effective foundation for its
    • mathematics itself, with its value for the other sciences and in
    • And because man as an individual being orientates himself in accordance
    • himself. He can certainly say that he is at this or that distance
    • from any selected point; thus he inserts himself into space, as a
    • part of space. And by regarding himself as an earthly being and
    • assigning to himself certain distances from this and that star, he
    • inserts himself into cosmic space. In a word, man regards space as
    • accept it as something given; he must fit himself into it when he has
    • which serve him in later life, learns to orientate himself from left
    • something of his subjective experience, moving himself in an
    • objective domain by himself traversing space — for, in
    • objectifying space, he really bears this space within himself also
    • itself out until it reaches our organ of vision, and then our brain. The
    • differently once one is able to survey, in genuine self-knowledge,
    • itself. By taking the third dimension negatively, we really
    • contrast to the path that has adapted itself so closely to material
    • express myself about these things with radical honesty, I replied:
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • so rich that it can express itself, not allegorically or symbolically,
    • means itself, expresses itself.
    • brought in. The anthroposophical world-view had to show itself
    • finds oneself when, for example, one forms — also in
    • One cannot obtain the space in which one finds oneself as a
    • sculptor. One must say to oneself: That is quite a different space.
    • I have, instead of a point, a hollow sphere in which I find myself, and
    • But man is capable of relating himself to the cosmos — as we,
    • when we do so? Well: imagine yourself standing in a field on a clear,
    • dimensions — where space itself is concrete, something
    • One looks into oneself to find, for example, the three dimensions.
    • the physical human being, reveals itself in images and brings us a
    • immersing oneself in that force by which Nature herself created and
    • shaped man. One forms as Nature herself forms. But then one's whole
    • to adapt itself to this.
    • eyes of a sculptured figure of a human being, I must confine myself
    • self, in so far as it is courageous, in opposition to the external
    • human being reveals of himself, more and more, as the sculptor
    • when I come to form the chest, I must place myself inside the man and
    • creation to work from without inwards — to think of oneself on the
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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
  • Title: Lecture Series: What was the Purpose of the Goetheanum
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    • the lecture itself that I am to present to you is not to be
    • thinking and a logic of life. And anyone who immerses himself
    • science, if not natural science itself, has been spread
    • question will appear: How is what he himself experiences within
    • itself, in the same way that a man acquires from the
    • value as reality, of the higher value, of sense-experience itself.
    • of the organism itself?
    • a higher sense, whether the soul finds forces within itself for
    • it. And this passive self-surrender, assisted besides by all
    • If anyone devotes himself again and again to the content of an
    • he unites himself, to which he allows his whole being to open
    • — if anyone surrenders himself in this way to such an
    • exhausts itself just in the mere presentation of pictures
    • knowledge by the soul itself, making them into something
    • strengthened, invigorated thinking, is this: A man sees himself
    • memory-tableau brings to the fore what he himself has
    • contributed to the experience, what has come out of himself. In
    • man himself has taken in an occurrence is what he experiences
    • really sees himself as a second person. When anyone has this
    • space-body; but he feels himself within all that he has
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  • Title: Spiritual Development: Lecture I: The Inner Experience of the Activity of Thinking
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    • in the element of thought itself as he did
    • Such exercises require man as it were to throw himself with
    • himself up to this thinking with all inner intensity and, with
    • can picture to yourself — but always
    • red ... You picture this to yourself without it being
    • point where you need only give yourself a mental push in order
    • But simultaneously with this experience one feels oneself
    • And one also learns to know oneself as this Second
    • How a man experiences himself when living
    • himself in this etheric weaving. It makes
    • etheric world when finding oneself edged, as it were, into some
    • oneself, were by no means silent as a rule, and if one now
    • You can test it yourself and you will find this weaving of
    • imagine yourself in a town, not Basle, perhaps,
    • Presently you find yourself in the stillness and
    • point of view, one can very easily put oneself in his
    • modern scientist cannot put himself in the place of the
    • a fact. It is simply beyond him. He must himself become a
    • as he has discovered it himself, but as far as the laws of
    • only as far as the boundaries of the universe; and itself
  • Title: Spiritual Development: Lecture II: The Physical World and the Moral-Spiritual Impulses
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    • thought in himself, then this body of formative forces can be
    • explained how, by rousing oneself inwardly and achieving this
    • — one feels oneself living in one's Second Man and
    • time-body reveals itself to human experience as the
    • himself standing firmly on the earth, in this etheric
    • pour itself into words. At the same time, however, he must
    • ordinary consciousness man here finds himself faced with the
    • organisation, man himself has so much in
    • himself must Implant the moral impulses into this sunken part
    • death man finds himself in this dual position.
    • matter and that he himself, the earthly man, is
    • Fata Morgana, where he prepares himself
    • otherwise manifests itself only through the process of
    • further one must lift oneself to yet another
    • Every motive by which man rouses himself to activity, be it
    • of life on earth long past, which has divested itself of all
    • nature, the duality of spirit and matter. Here man himself is
    • itself during the time between falling asleep and awakening
    • of the Cosmos itself, to which immortal man also
  • Title: Spiritual Development: Lecture III: Man's Faculty of Cognition in the Etheric World
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    • different kind of world, to that world which is itself etheric
    • And finally with the ‘I’ itself
    • itself to us in images: the world of the Angeloi,
    • of these Beings reveals itself to us
    • colours and sounds, but it manifests itself to us by
    • itself to us as a member, a part of the
    • selflessness when we rise into the etheric world and the astral
    • life on earth. First, then, I see myself here in
    • myself.
    • one's own self; that there appeared what seemed to be
    • it is, in fact, you yourself.
    • And then one discovers how this self has flowed from the
    • what lives in him as his lower self, as egoism
    • enables him to experience himself in earthly life
    • own self with the other being. This impulse must
    • precisely through selflessness, through the highest capacity
    • found, and love is a surrender of self to the
    • other being. For that reason the true Self must be found as if
    • itself. One meets the beings of the first Hierarchy:
    • So that we can say: What reveals itself in the
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  • Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • about super-sensible worlds lays himself open at once to the quite
    • that it must restrict itself to the physical world of earthly
    • which has been reflected upon man himself through his own
    • the telescopic — has gained immeasurably in itself: has gained
    • thinking must develop as selflessly as possible in the observation of
    • does not trust itself to conjure anything of the nature of knowledge
    • the human being is in himself by reason of his inner nature. For what
    • he himself is must be set forth in activity; this can really never
    • eliminated himself in connection with his research; he prohibits his
    • especially cultivated in relationship to man's own self if he wishes
    • itself must describe it to us — that the human senses have not
    • higher sense unfold within feeling itself, if feeling were
    • yourself, by reason of your will, is not causally determined in the
    • natural way about himself, who looks into himself in observation free
    • himself, on the basis of immediate experience, freedom of will. But
    • his self-observation — the conflict is something utterly
    • into such conflicts by the order of nature itself, it becomes for
    • illness, reflects itself in the fantastic pictures of dreams, and how
    • himself in his sense life that complete clarity which we possess
    • connection with thinking itself.
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  • Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • Self Transformation and Esoteric Development.
    • Any one who speaks today about super-sensible worlds lays himself
    • into the fact that it must restrict itself to the sensible world of
    • today, affirms with regard to itself not only that it is free from
    • upon man himself through his own researches. If we only give a little
    • itself, has gained in the capacity of discrimination, in power
    • that this thinking must develop as selflessly as possible in the
    • abstract — so abstract that it does not trust itself to
    • the rejection of all that the human being is in himself by reason of
    • his inner nature. For what he himself thus is must be set forth in
    • certain sense, the human being has eliminated himself in connection
    • man's own self if he wishes to gain enlightenment regarding the
    • science, yet, if we recall — as science itself has to present
    • sort of higher sense might unfold within feeling itself if this were
    • a certain sense by reason of yourself, by reason of your will, is not
    • who simply feels in a natural way about himself, who looks into
    • himself in observation free from preconception, can scarcely do
    • otherwise than also to ascribe to himself, on the basis of immediate
    • self-observation — the conflict is something utterly
    • itself into such conflicts, it becomes for us human beings of the
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  • Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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    • Self Transformation and Esoteric Development.
    • constitute the environment of man himself to the extent that he
    • lifts himself up into a condition of spirituality, just as plants and
    • earthly existence. And the fact that he achieves for himself
    • something of this kind as regards his own self in its relationship to
    • one who has himself led a life devoted to the acquisition of
    • knowledge. And, in order that I may make myself perfectly clear
    • sinks down into our corporeal being, inserts itself in a way into the
    • surrenders itself to a reverent and religious veneration for
    • But, just as a person feels himself in ordinary life to be in
    • the human soul itself. We permeate the soul with this
    • ensouling of the human being. It is soul itself, soul content, which
    • say to these things who is himself not as yet a participant in this
    • actually discovers itself to be in that state of waking of which
    • myself to be rendered unreceptive through the authoritarian and other
    • himself more intensely within a reality than he places himself in the
    • manifests itself to him. He observes that the power by means of which
    • itself, not that one must read these notes again. Obviously, this
    • whole being within himself but also manifesting his whole being
    • the material itself. What I shall introduce here now will be stated
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  • Title: Theosophic/Esoteric Cosmology: Spiritual Cosmology
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    • enter a school, he had to work hard on himself before the first truths
    • himself ready before receiving these truths. There were many degrees
    • whoever was considered not ready had to prepare himself further. If I
    • verses by herself we would be facing an even greater wonder.
    • that enable him to observe and investigate the truths himself, when he
    • are taught within the theosophical movement and devotes himself to
  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 2
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    • and stars if it didn't direct itself to the human being, so he could
    • sense we call that which thinks in man the true Self. This inner
    • nucleus of being, this true Self, is spiritual in nature. It isn't
    • eternal. You have heard a description of this Self in my lectures
    • evolution, the spiritual Self needs a physical brain. We could
    • perceive with this spiritual Self in the astral world and in the
    • contemporary human being is a spiritual Self embodied in a physical
    • it isn't eternal as is the spiritual Self. We can follow the spiritual
    • Self back into infinitely remote times, and forward into the infinite
    • future. From a certain point in time this spiritual Self clothed
    • itself in a brain, created it, formed this brain to correspond to its
    • the human being with his spiritual Self received such an organ with
    • the point in which a brain can serve a spiritual Self.
    • spiritual Self had reached a certain stage in its evolution. Every one
    • evolution began, and to all the spiritual Selfs that are incarnated
    • the spiritual Self was when it entered into earthly evolution. Our
    • spiritual Self had a completely different consciousness when it stood
    • see them as a panorama. Every individual spiritual Self had such a
    • in which the spiritual Self was immersed at the start of earthly
    • level is not the same. The task our spiritual Self is to perform
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  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 3
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    • that the plant itself is empty space and a Round is the plaster.
    • the Earth itself flows.
    • disappears and again an astral sphere presents itself, but with much
    • itself into the other, one deriving from the other, like the lower
    • himself with guilt. Everything we know as “human” arose at
    • Theosophical cosmology is a self-contained whole, derived from the
    • evolved in order that in the fourth man could be made a self-conscious
    • being, who could reflect himself in his body. He will rise to higher
  • Title: Greek/Germanic Mythology: Lecture I - The Prometheus Saga
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    • Uranus and obtained the rulership for himself. For this he was in his
    • himself humanity's representative. He devised a plan to give men the
    • the gifts, but the latter allowed himself to be persuaded. All these
    • astral, and then built himself into the physical), it began with this
    • itself up from that point, so that the esotericist recognises the root
    • Through his higher bodies man wrests himself from his fetters again,
    • in Kama-Manas man frees himself again from the pure nature-basis.
    • first of all take upon himself the sum of all suffering. Prometheus
    • himself mature enough to free humanity little by little and to lift it
    • primordial times and transforms itself at a certain point There is a
    • Manas. Here is meant the higher Manas. In the book Theosophy Rudolf Steiner calls it ‘the spirit-filled Consciousness-soul’ or ‘Spirit-Self’. (p. 57, revised English edition, 1954).
  • Title: (On) Apocalyptic Writings - I
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    • moreover, of proclaiming one himself. I said that the gaze of the seer
    • permeating itself with physical matter. At the end of the first Root
    • Therefore the Apocalyptist must be able not only to transfer himself
    • only move freely, can only be conscious of himself, in the physical
    • Man will himself perceive the existence of a Divine World-Spirit. That
    • Pneumatology, Self-Authority in religious matters, these three
    • Divine is within himself, because he has understood the Apocalyptic
    • that every time one plunges into these depths, having schooled oneself
  • Title: Greek/Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • which this dispassionate, dry wisdom separated itself from the
    • temptation, but that Odysseus caused himself to be bound to his ship,
    • and thus saved himself; we are told how he then came to a place
    • wrecked. To save himself he had to pass through a whirlpool. Then he
    • Odyssey? Odysseus himself is its expression. Let us turn back for a
    • beyond death. Odysseus was an initiate and the Odyssey itself is the
    • to the fact that their intellect has to lift itself up to the divine.
    • utterly unfruitful when it is only turned upon itself. When it has
    • purposes of combining. Out of itself it can win nothing. This
    • will only unite himself with this soul in the right way if he is
    • first come out of himself, broaden his view, by looking back on the
  • Title: (On) Apocalyptic Writings - II
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    • which to find access to the hearts of the unlearned folk. He himself
    • Apocalypse itself. You only need to read with understanding the most
    • steep himself not merely in the theological but in the human attitude
    • and feeling of a deeply initiated Christian who has himself
    • Himself, by Him through Whom Christianity itself came into the world.
    • himself, is the Thought. Man raises himself through Thoughts to life
    • world. But he is conscious of himself only in the physical world. The
    • this to himself, he said, “Just as when a man speaks, his words
    • a life repeats itself in certain epochs of human evolution. But in the
    • Mystery wherein man himself goes through the gate of death in order to
    • the Most Holy Word. But something else was possible. The WORD Itself
    • Buddha, were given for this purpose. But the WORD Itself came down in
    • and man can only kindle this fire in himself when he draws its force
  • Title: Greek/Germanic Mythology: Lecture III - The Sigfried Saga
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    • disposal of the higher, more spiritual Odin. He himself lived later as
    • The initiate can make himself unrecognisable to his own people. He can
    • protect itself, something that still forces its way in from the
    • her revenge but she herself must perish. How is this brought about?
    • men's hearts. It is Gudrun herself, the folk-soul who slays Attila. In
    • the later version she unites herself with Attila. The soul of the
    • earlier culture avenges itself on the culture which has brought about
    • its downfall. Kriemhild herself perishes.
  • Title: (On) Apocalyptic Writings - III
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    • Today I only wanted to call forth a feeling that by steeping oneself
  • Title: Greek/Germanic Mythology: Lecture IV - The Trojan War
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    • mankind, their Manus, will arise in mankind itself. None of the great
    • unites itself with manas, and the deed becomes conscious. You know
    • himself directly with the kama of the moon, with Selene. Selene is
    • himself on the physical plane, seizes hold of the moon principle. You
    • itself felt in individuals as zeal, it is the divine wrath. It asserts
    • itself by working with great power in individuals and since the others
    • are not yet ripe enough, it manifests itself as the divine wrath.
    • That is the essence of the Mystery. It translates itself into the
    • the Mysteries. Socrates himself was a victim of such an attitude.
  • Title: Signs/Symbols: The Birth of the Light
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    • The custom itself, however, shows how the habits of men change.
    • festival around 1800. The festival itself, however, is ancient, even
    • or is able to read the hieroglyphics that time itself presents to us,
    • Akashic Record the way this twofold form of mankind expressed itself.
    • looking within himself for redemption, for the third divine principle
    • can raise him to his higher self. Thus, during the time of the third
    • man comes to experience in himself when he has achieved that stage.
    • or spirit-self, is the spiritual principle that rules human
    • in the world upon which he himself was dependent. In truth, however,
    • expression in the fact that in man himself people saw an image of the
    • human heart itself. The external light, the light that is born out
    • own heart. Christ Himself must be born in man. It was for that reason
    • Divine Word. In Jesus the Christ, however, the Divine Word Itself
    • birth of the greatest Sun Hero, of Christ Himself. Thus these two
  • Title: Richard Wagner: Lecture I
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    • beyond his own Self and develop his higher Ego.
    • also be free from every superstition since he himself is able to
    • world, just as he says “I” to himself. At this stage he
    • Wagner occupied himself with the legend of Barbarossa. Also in
    • intellect. The human intellect, or self-consciousness, did not exist
    • Self-consciousness arises in this way. The Atlantean did not say
    • “I” to himself as forcefully as a human being belonging
  • Title: Richard Wagner: Lecture II
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    • forth, within the human race itself, redemption and salvation.
    • finds its satisfaction within itself. Alberich must renounce this
    • self-contained love; the human being must attain love by
    • outside. The inner temple of the soul must be built by man himself
  • Title: Richard Wagner: Lecture III
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    • must now be left to the human Self which is active entirely in the sphere
    • second phase, and in Siegfried the human being itself is born. Imprisoned
    • upon himself. This symbolizes in a profound way what the peoples of
    • a necessity for them. Siegfried cannot unite himself with Brunhilde.
    • himself with virgin wisdom. Consequently his impulse toward higher
    • the union with the higher Self has been reached, the ring,
    • returns to the Eternal. Humanity must now rely upon itself
    • itself.
  • Title: Richard Wagner: Lecture IV
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    • which gave birth to egoism, to a love which is selfish, now gives birth
    • the Christ, the Christian principle. Unselfish love opposed to
    • selfish love, this is the great process of evolution which must take
    • a pure virgin. A virgin is found who is willing to sacrifice herself.
    • their name from it. Christianity itself may be led back, as a fourth
    • his prose-writings. He expresses himself more or less as
    • through the four stages of evolution within the race itself. These
    • itself. The more a human being resembles the race to which he
    • The more he emancipates himself, lifting himself out of the
    • soul grows ill because it connects itself with something which is
    • to sacrifice herself for the striving soul of man.
    • mutilated himself in order not to fall a prey to the senses. But he
    • sacrifice herself for the Dutchman, thus redeeming him from his long
    • win her for himself. This is expressed not so much in the text, as in the
  • Title: Lecture: Richard Wagner and Mysticism
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    • we realise that its impulse has already made itself felt in the form
    • himself.’ Such an objection is so patent that even those who think as
    • just because the plant itself is not conscious of these laws? There is
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • Wagner himself ever express this conviction? Most certainly he did!
    • greater perfection in the animal and finally to self-consciousness in
    • set himself the task of bringing about this re-union in what he termed
    • asked himself: ‘Is this not evidence of a severance that has taken
    • inner and outer life is directed and controlled by himself; he
    • express itself in a symphonic whole, it is doomed to inner congestion
    • if a musician must limit himself to tones. In Beethoven's Ninth
    • could express itself outwardly in action. That which cannot be
    • the image of one human being sacrificing himself for another.
    • sacrificing himself for another reminds us of the mysterious link that
    • between Africa and America. Science itself is gradually beginning to
    • and became a self-contained being. When all men live in close
    • being was felt to lie within himself, and, when he met another
    • human Ego. The universal Wisdom, once bestowed by Nature herself now
    • Man had built a ‘Ring’ around himself and the Ring changed
    • since he himself is now entering into the sphere of Ego-wisdom
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  • Title: Temple Legend: Lecture 1: Whitsuntide. Festival of the Liberation of the Human Spirit
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    • than to say: mankind must raise itself again with the help of
    • mankind fructified his lower nature. Out of his self-awareness, out
    • human nature itself that satanic rebelliousness which, however, in
    • mankind through consciousness of self, by means of such movements as
    • the theosophical movement, so that it can raise itself up in full
    • poured into the self-conscious human being is indicated precisely in
    • consciousness of today, will itself be able to enkindle the spark of
    • its Divine Representative, divesting itself of the lower ego and
    • attained self-consciousness. Through the fact that he ascends again.
    • he will become a self-aware Deva. Those who worshipped the Asuras and
  • Title: Temple Legend: Lecture 2: The Contrast Between Cain and Abel
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    • take the literal rendering. Adam himself was simply called a man.
    • things for himself, that is Cain. Cain lays the foundation of zither
    • because it is what He Himself has bestowed on the earth. Cain makes a
    • himself, is accepted by the divine worlds, but the smoke from Cain's
    • on the physical plane itself. That is the contrast between female and
    • the same time: he is both the one who receives and allows himself to
    • committed itself to the earth. Cain was the one who became a tiller
    • the likeness of what he has won for himself on the physical plane and
    • that every occultist has often convinced himself of its truth through
    • Nazareth and the Buddhi principle itself became present on the earth
    • on the other hand there was Christ Himself who was a purely spiritual
  • Title: Temple Legend: Lecture 3: The Mysteries of the Druids and the 'Drottes'
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    • us. The Druid priest had to search for the higher self within him. He
    • within oneself. What the priest accomplishes more quickly, the rest
    • signifies a reality which certainly raises man above himself, but
  • Title: Temple Legend: Lecture 4: The Prometheus Saga
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    • was himself dethroned by his son Zeus and, along with the other
    • he could give man something which would enable him to save himself
    • and make himself independent of the help of Zeus. So, we are told,
    • down the wrath of Zeus upon himself, and because of the wrath of Zeus
    • gifts, but Epimetheus let himself be persuaded and took the proffered
    • a secret which was unknown even to Zeus himself and which Zeus was
    • Prometheus. Someone else had to sacrifice himself, however, and the
    • fact that man of the fifth Root Race himself stood under the Fire Sign
    • himself is nothing else than a representative of the whole of the
    • in the main, only self-interest and egoism which is the motive behind
    • (These seven principles and the organs with which they are occultly connected are enumerated as follows:Physical body — base of the nose.Etheric body — liver.Kama or Kama-Rupa (astral body) — digestive system, stomach.Kama-Manas (astral-ego) — umbilical cord.Higher Manas (Spirit SelfNote 5)
    • his higher bodies, man frees himself again from these fetters and
    • its way upwards again. Man frees himself again from the purely
    • then proceed to Higher Manas, or Spirit Self, this is connected in a
    • this kind, had himself to press through to the Caucasus in order to
    • fetters and all that is predestined to perish must sacrifice itself.
    • to sacrifice himself. The man of previous epochs must be sacrificed.
    • great initiate of humanity must take upon himself the whole of life's
  • Title: Temple Legend: Lecture 5: The Mystery Known to Rosicrucians
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    • other people into such matters as he himself had learned through
    • time. This small brotherhood called itself ‘Fraternitae Rosae
    • Rosenkreutz himself had revealed certain deep secrets of the
    • Eve. That Elohim united himself with Eve and she gave birth to Cain.
    • united himself with Eve and from this union came Abel.
    • Adam again united himself with Eve and from this
    • that he should not hesitate to cast himself into the fire, as he was
    • shall proceed from the recounting of the legend itself to its
    • but who is also love itself, a supreme being who has so purified his
    • flowing Kama which seeks nothing for itself, but turns every passion
    • into unending devotion towards the things outside itself, is inverted
    • himself with this your freedom and make you equal in the sight of
    • not concern itself with worldly conquest, and the masterful wisdom
    • position between Hiram and Solomon and uniting herself with Hiram in
    • with Christianity. The higher self of man, composed of Atma, Buddhi
  • Title: Lecture: The Manicheans
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    • themselves ‘Sons of the Widow.’ Manes designated himself
    • supposed to have originated from Manes himself. In the legend of
    • it, whereby it consumed itself. It now carried within itself the seed
    • designates himself as the Son, He it is who prepares the soul to
    • everything which has not come from out of the soul itself. ‘You
    • contrary, supports himself on the inner spiritual light of the soul.
    • in order that through itself the Darkness may be redeemed, in order
    • all at once express itself in a form. Only consider how Life hurries
    • itself. Life is everywhere. The limited form is the hindrance. There
    • Life as such overcomes every Form. It propagates itself through
    • task of the Sixth Root Race is to draw Evil again into itself through
    • need not be mentioned. It must express itself in the forming of a
  • Title: Temple Legend: Lecture 6: Manicheism
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    • himself an adherent of this faith. We have to speak about Manicheism,
    • which was founded by a person who called himself Mani
    • ‘Sons of the Widow.’ However, Mani described himself as
    • by Christ. We should understand by this that he saw himself as one
    • traditions which are supposed to have originated from Mani himself,
    • whirling dance, whereby it received a new element into itself; i.e.
    • death. Therefore, it continually consumes itself and thus carries
    • within itself the germ of its own destruction. It is further related
    • evil, the evil itself is overcome.
    • why it was that Mani called himself the ‘Son of the Widow’
    • directly into man, Osiris, he that is the father; the soul itself,
    • itself, she is the mother. During the fifth Root Race, the father
    • withdraws. The soul is widowed. Humanity is thrown back onto itself.
    • developed — this self-directing feminine principle which is no longer
    • ‘Widow’. And therefore he calls himself ‘Son of the
    • rebellious self-sufficiency of the spirit light which comes to
    • penetrated, it redeems itself, evil is overcome by gentleness. If you
    • strides onward from form to form. Life itself is formless and could
    • mirror what Karma has made out of him — that will express itself
    • what it should do. It must express itself in the founding of
  • Title: Temple Legend: Lecture 7: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 1
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    • the Elohim united himself with Eve and out of this union of a divine
    • man of the third Root Race. This Adam then united himself with Eve,
    • There he met two figures, his ancestor Tubal-Cain, and Cain himself.
    • candidate's eyes and he sees himself in an illuminated chamber. Then
    • actually carried out in practice on the candidate himself. He who
    • think upon the fact that he ought to present himself in life as if he
  • Title: Temple Legend: Lecture 8: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 2
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    • should be treated by one who is himself a Freemason. He would not do
    • said to you that only a Freemason himself could speak about what it
    • humanity entirely. It resides in Light itself which existed before
    • Freemasonry has received into himself something of tremendous
    • three lowest degrees itself. The Orient Freemason must therefore have
    • commit himself to rising at least to the eighteenth degree. He may
    • prescriptions, since he himself has not undergone them.
    • entirely on the candidate himself.
    • swim if he is not himself prepared to move hands and feet when he
    • hand and seek to mix the colours himself? He will never become an
    • of this secret, guarded it as a rare,self-acquired possession and, in order not to be misjudged or
    • inner nature. These symbols portray the thing itself and do not have
    • enable a person to arrive at the object itself.
    • These words show [Gap] for the symbol itself portrays
    • The Church has naturally also occupied itself with this question of
    • individual seeker, by practical means, to unite himself consciously
  • Title: Temple Legend: Lecture 9: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 3
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    • Freemasonry, because this manner of instruction sets itself special
    • in whom an individuality concealed itself which was
    • Philosopher's Stone for himself, and has learned to separate it. For
    • himself, however, does not really die. It is much more the case that
    • self] these are mere words, or at best, abstract ideas. Nothing,
    • outside [of himself] and look at them. At best he can view his
    • therefore — if it is to concern itself with such matters -will also
    • means of Freemasonry everyone is able to convince himself of the fact
    • is still a second thing to be considered: what electricity itself is.
  • Title: Temple Legend: Lecture 10: Evolution and Involution as they are Interpreted by Occult Societies [The Atom as Congealed Electricity]
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    • If you wish to develop yourself, you know that different kinds of
    • architect builds a house; he does not build this house for himself,
    • at all to do with him himself. You know well that this is very seldom
    • Part of his work may well be selfless, but the real question is one
    • persists and is cultivated as a tradition. Selfless activity is
    • in a machine. The atom itself has undergone change as a result of
    • knowing how a man can act selflessly in order to attain the greatest
    • have known this very clearly, have been so selfless that they took
    • work for oneself.
    • selfless deeds are the real foundations of immortality: this is the
    • reflex of selfless deeds in the outer world. They need not be of
    • great account. If someone gives a coin to someone in a selfless way,
    • to the extent that it was selfless does it come into immortality. And
    • very few [deeds] are selfless. A good deed may be very egotistical
    • spring extremely often from selfish motives. If a poor man living
    • for himself. The rule is therefore clear and unambiguous: As much as
    • you yourself put into the world, that much consciousness the world
    • inner life. You will take into yourself what is now the mineral
    • you build a church for others, not for yourself. You can take into
    • [yourself] a world full of majesty, beauty and splendour if you make
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  • Title: Lecture: The Work of Secret Societies in the World. The Atom as Coagulated Electricity
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    • kinds of exercises are necessary for self-development, and such exercises
    • stages of life. It is this: Nothing that a human being does not himself
    • a house; he does not build this house for himself, but undertakes the task
    • for his clients. Part of his work may well be selfless, but the real
    • the other hand, everything that is performed without regard to self, that
    • and is cultivated as tradition. Selfless activity is, in very truth,
    • objectively and selflessly.
    • atom itself has undergone change as a result of having once been in a
    • science well knows in what way the human being can perform selfless actions
    • who have been deeply imbued with this knowledge, have been so selfless that
    • or charitable institutions. For selfless deeds are the real foundations of
    • this may be an unselfish deed; but only to the extent that it was
    • absolutely selfless does it find its way to the sphere of immortality
    • — and very few deeds are selfless to this degree. An act of charity
    • comforting feeling. Charity very often springs from selfish motives. If a
    • for himself immortality. The rule is therefore clear and unambiguous: As
    • much as you yourself lay into the world, that much consciousness the world
    • will give back to you. The measure of what you yourself place into the
    • for others, not for yourself. You can in very truth take into yourselves a
    • such. To do something for the higher self does not partake of egoism
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  • Title: Temple Legend: Lecture 11: Concerning the Lost Temple and How It Is To Be Restored - 1
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    • also in countless books. Even one today supposes himself called upon
    • practical life can feel himself called as able to be active in social
    • comprehensive than the cathedral itself. To become complete in
    • itself, divine life must flow into it, just as light shines into the
    • sermon, born out of the life of the spirit, set itself forth in the
    • cathedral itself. In like manner, the whole of outer life should be
    • [astral], Kama-Manas [ego], higher Manas [spirit-self], Buddhi
    • conceived, as it formed itself at the time, as a sequence in seven
    • And that permeates the whole of creation. Hence it was self-evident
    • absorbed all this knowledge, all this wisdom, into himself. We would
    • knowledge that man has to include himself in the construction of the
    • the temple himself; he lacked the art. Hence he appointed the
    • she saw an image of gold and ivory. She came to unite herself with
    • arrived when man himself must awaken the dead to life. That will
    • was about to throw himself into the heat of the flames. Then he heard
    • a voice from the centre of the earth. This came from Cain himself,
    • upon which you could gaze without having to say to oneself: Divine
  • Title: Temple Legend: Lecture 12: Concerning the Lost Temple and How It Is To Be Restored - 2
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    • itself as a thing. Just as it gives names to other things, so it even
    • calls itself by an objective name. Only later does it learn to use
    • ‘I’ to himself. The ancient Hebrews included this in
    • himself made into a temple of the most holy God. Now we have gained a
    • in man's breast, in the deepest holiness of man's self, must be
    • that could transform man himself into a god. Two images in the Bible relate
    • self with a house created by his own spirit, by his own wisdom, by
    • the Temple of Solomon. The door itself is characteristic. The square
    • man who has become conscious of his own higher self. The inner divine
    • for itself, in this way suggesting something to do with later
    • once joined to the sun and the moon. The sun separated itself, as it
    • the physical body, to reincarnate itself in continuous succession.
    • Jason and the search for the Golden Fleece). And Christ Himself was,
    • Himself the Lamb.
    • man will have become so inwardly purified that he himself becomes a
    • NOUR = fire, which refers to Jesus himself; RUACH = air, the
    • [and Jesus]. While the one name J.N.R.I. denotes Christ himself.
    • ‘Earth’ is the place where Christianity itself must at first
    • be brought, to that Temple to which man himself has brought himself so as
    • time when man descends [to earth] and materialises himself in
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  • Title: Temple Legend: Lecture 13: Concerning the Lost Temple and How It Is To Be Restored - 3
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    • appeared that it would not fit in any way. It would not let itself be
    • to speak, serving as it does only our convenience, makes itself into
    • the Divine itself should for a while develop itself upwards over the
    • himself is the one who planted the scion that he had taken for Adam
    • the future. In the near future, it must itself develop into something
    • which has life in itself,recognise the life
    • is, the Kingdom to which our science restricts itself, and in which
    • contrivance or construction, but by the living self which is awakened
    • the Covenant, into the soul, so that it may itself dwell in the
    • nature had to raise itself up from the lower principles to the
    • soul, as it expresses itself in man, is spread out over the Mineral
    • Kingdom. It must raise itself above this, and evolve upwards to the
    • take a look at mankind's future, it presents itself to us as
    • where God rests, because man himself creates. Then will have come the
    • science does not concern itself with such matters; it takes things as
    • its leaves and blooms to the sun. At present the sun has in itself
    • separated itself from our earth. Thus the entire sun forces are
    • acts as a dam, a drawing back, thereby interposing itself crosswise
    • But the more man perfects and purifies himself from within, the
    • take place. But he must free himself from it again and return again
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  • Title: Temple Legend: Lecture 14: Concerning the Lost Temple and How It Is To Be Restored - 4
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    • had submerged himself in the uttermost depths of material life. Now
    • commences thus: the planet forms itself as an exceptionally fine
    • predecessor presents itself to us in like manner, in seven
    • from our standpoint. As the earth began to form itself, it was still
    • of all the sun separated itself from the earth. The whole of earth
    • the earth, essentially speaking, developed itself in these four types
    • of ether. Then it condensed itself-put of these ethers. This
    • if one [can bring oneself out of] the physical body. But man as he is
    • Lemurian times, man then began to work on his astral body himself.
    • Everything which man weaves into himself out of his ego, which he
    • of wisdom into the Earth Globe itself made it possible that after the
    • manner of Solomon. Then the earth clothed itself with an etheric
    • elsewhere indeed dissolves itself again. It is the same with the
    • the Lemurian epoch the denser [state] had to form itself. Then the
    • Spirit worked itself into the astral material. Then the Spirit allied
    • to the astral matter — that is the Son — worked itself into the
    • himself upwards, takes upon himself a tremendous responsibility, that
    • continually thrust others down, as he develops himself upwards. That
    • is why all development which takes place out of self-interest is evil
    • manifested itself on earth and which had already been prepared on
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  • Title: Temple Legend: Lecture 15: Atoms and the Logos in the Light of Occultism
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    • reads about the Logos streaming down from above, and asks oneself how
    • devised in the White Lodge, which is as old as humanity itself. A
    • given to it by man himself, so that it will have become a work of
    • multiplies itself outwardly into innumerable similar things. And when
    • Masters, can itself be the expression of a higher being, just as the
    • look for the transformation of man himself during the great world
    • also with the world as a whole. What man's self has developed lies
    • first. Then first the Sun separated itself, taking with it all those
    • influence he would have spiritualised himself far too quickly. If man
    • been able to attain to that consciousness of self, of ego, which he
  • Title: Temple Legend: Lecture 16: The Relationship of Occultism to the Theosophical Movement
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    • preparing itself now, is finding its expression now, as an idea, as a
    • back, how the steam engine developed itself from the simplest facts;
    • the steam engine, which then developed itself from this simplest form
    • on the physical plane in the future has prepared itself on the astral
    • self-aware creature, and has to take his destiny into his own hands.
    • became his own — as he reached out beyond himself in his feelings and
    • there, it is at first too weak to stamp into itself what has
    • physical body. He had thus awakened an inner life in himself; he was
    • with it. This event repeated itself in all the ancient mysteries.
    • simple line becomes something holy! Thought, by twining itself around
    • formed itself, to which we and the neighbouring nations
    • physical body, had not so totally submerged itself in the physical
    • still higher, and that he himself might perhaps one day attain this
    • says to itself: We are, indeed, no occult brotherhood, but, in our
    • urban culture has spread itself throughout civilised countries since
    • preparing itself in us today, a body of the future; however, this
    • self-developing life, then what lives in the outward culture as
    • physical body slowly developed itself out from the basis of the
    • structure of the brain, the spinal column formed itself, again out of
    • overcomes his own personal self and thereby ceases to be a small
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  • Title: Temple Legend: Lecture 17: Freemasonry and Human Evolution I
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    • began with Lemuria, developed itself throughout Atlantis, and was
    • A truth expresses itself therein, which was known in the old mysteries
    • single human organ, divided itself, whereby a duality in human
    • fertility — the ability of the female egg to fertilise itself
    • wisdom, the race [propagates] itself below [on the physical plane];
    • order to till it; the material is outside [himself]. He is the
    • itself, the Old Testament, derives from the female, the intuitive
    • wisdom was not able to attain to intuition. It confined itself to
    • it all was that the fruitfulness that propagated itself through its
    • killed the possibility of self-propagation, that had been brought
    • process in man himself.
    • reserved to myself …[See note].
    • the earth. There he met Cain himself, to whom he had been led by
    • will not yourself see, but from whom shall spring a race, out of
    • propagate itself. Jehovah created the Sons of Fire, which was only
    • himself be able to see him — would bring forth a new race. This son
    • out. The male must then have the power in itself to produce another
    • individual out of itself. And where is this power located?
    • be self-creative, just as the Elohim are self-creative. Therefore the
    • itself. The Freemasons therefore say: Everything which does not arise
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  • Title: Temple Legend: Lecture 18: Freemasonry and Human Evolution II
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    • itself of producing the complete human individual. This generative
    • spirit itself; and the fertilising of the female spirit by inspired
    • masculine power that the woman had in herself turned the creative
    • itself into what fertilised and what needed to be fertilised.
    • Spiritual nature, too, had similarly divided itself. In female
    • power to fertilise herself through wisdom as well. By eating [from
    • is now no longer fertile through herself, but has become barren. And
    • happened as the result of the female separating itself from the male?
    • cannot produce offspring out of herself as she did before. The
    • now lets himself be fertilised by everything in the world; he now
    • becomes spiritually fertilised so that he himself can fertilise
    • spiritually self-fertilising, whereas man is fertilised by the
    • Abel was a shepherd and occupied himself with the life that was
    • works in man as the wisdom which he does not acquire for himself,
    • wisdom self-acquired by the male. This battle against the wisdom of
    • beginning one of the Elohim created Cain by uniting himself with Eve.
    • master builder himself, for she could not conceive how [such a]
    • of fiery rain. As Hiram, in despair, gives himself up for lost he is
    • re-spiritualises itself again, in which process the male power
    • attempts to grab control for itself. The male element in thinking
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  • Title: Temple Legend: Lecture 19: The Relationship Between Occult Knowledge and Everyday Life
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    • astral body of a child is bright and clear, and reveals itself to us
    • developed itself during the course of life. What is the astral body
    • lovelessly, the echo of this lovelessness manifests itself in the
    • child's astral body. It then seals itself in, as if with a hide,
    • himself has a harmonious soul, who views the world with devotion and
    • position to create within himself an image of the beauty of the
    • who is so harmoniously formed within himself continually directs
    • substance is continually supplementing itself out of the astral
    • continually renewing itself. But the structures that man has
    • itself and become transformed [in a manner] corresponding to the
    • person who has formed for himself the idea that reincarnation is
    • dissolves itself in the intermediary astral substance of the other,
    • itself to anyone endowed, with astral perception? Reverence means
    • you yourself conveying this reverence to the other person as
    • in the astral world, which shows itself as the thought form of
    • reverence works itself out.
    • self love. This, for its part, encloses yet another thought form,
    • that is full of the concept of [the thinkers] own self, perhaps as a
    • result .of ambition. This expresses itself not in empty space or in a
    • and anyone can satisfy himself about them in [ordinary] life. Anyone
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  • Title: Temple Legend: Lecture 20: The Royal Art in a New Form
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    • probably become still clearer from the lecture itself, I have
    • the Lodge. The bishop assented, saying to himself: I will, however,
    • could observe all that took place. He placed himself in position,
    • brought into the open by turncoats. Anyone who concerns himself to
    • Lessing, who was himself a Freemason, said.
    • for reflection. The name itself connects with two perceptions
    • inner person, the work on the perfection of self. If you talk with a
    • has never concerned itself with anything else than these things: the
    • soul, the work on the human soul itself, which has to be perfected,
    • himself to be as significant as he properly should; as for the second
    • Higher Degree Freemasonry traces itself back to the old Mysteries,
    • wish to understand present-day culture and immerse yourself in it,
    • the time when this unity split itself up into three cultural
    • Greek dramatic art developed itself out of the Mysteries. Whereas in
    • itself, I will show you why these names contribute nothing essential
    • a large part of what it then set out to do. Today it is itself
    • creeds. Priestliness can show itself in the most completely secular
    • [people]; even what manifests itself today as science, that holds
    • what manifests itself in this productive force has nothing to do with
    • excluded everything which causes itself to be expressed in the three
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  • Title: Foundations of Esotericism: Lecture I
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    • such a creature feels a flower as being within itself. In the earth
    • separation set in. A part separated itself off, as though in a tube.
    • itself. This fact — that there are two epochs on the Earth,
    • selfless undifferentiated gaze of the Earth Spirit, thus forming the
    • man is able to observe himself from within outwards. There are
    • between microcosm and macrocosm, so that he is able to divide himself
    • something in himself. The inner relationship then becomes apparent.
    • also indicate it. The esotericist says to himself: Everything in the
    • himself all twelve stages of consciousness. He himself is then present
    • separated off from myself these twelve stages of consciousness. The
    • developed being has left the others behind on the way and has himself
    • man has in himself both good and evil. In the future this will become
  • Title: Foundations of Esotericism: Lecture II
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    • Originally, instead of the green, there was red, a selfish instinct.
    • will, such an overabundance of life that it can sacrifice itself. Thus
    • creative forces. He cannot himself regulate the movement of the
    • molecules of his brain; neither of himself can he control the
    • himself. That part of the astral body which is formed by man himself
    • becomes his karma. What he himself has worked into it must have a
    • himself, through the physical body it lives in the physical world. He
    • body he builds into himself. In what he observes in the physical world
    • Between birth and death man accustoms himself to perceive the world
    • perceive the world, then he finds himself in the condition which is
    • In Devachan man looks into himself. He observes what he has taken in.
    • self-knowledge. Meditation therefore should not be undertaken without
    • continual self-knowledge, self-observation. By this means, at the
    • has accustomed himself to be too outward looking, he has nothing to
    • century is the precursor. It is a kind of losing oneself in the
    • man who felt himself drawn to Christ could receive from him something
    • Europe, Ulfilas, himself embodied it in the German language, in that
  • Title: Foundations of Esotericism: Lecture III
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    • plant. When these are disturbed a person cannot hold himself erect or
    • which bears within itself the old sense of orientation in the three
    • gives himself his direction. These are therefore two opposite kinds of
    • sympathetic nervous system. When man himself was a sort of plant, he
    • himself out of the minerals of the world.
    • Organ-consciousness by itself can recognise the objective, but does
    • frees himself.’ We therefore differentiate with Blavatsky:
    • at that time organs of movement. He then raised himself to the upright
  • Title: Foundations of Esotericism: Lecture IV
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    • seeing into his inner self, he can sink his consciousness into other
    • presents itself which is otherwise not to be experienced on earth. In
    • one gains the faculty of transferring oneself into the community of
    • oneself: This was once plant. If one were to go still further back one
    • Round will himself create his body out of the materials of his
    • environment. Sex will cease to exist. Man will then himself have to
    • work on his body, will have to produce it for himself. The same
    • himself. In the future the human body will also be built up out of
    • man will transform himself into a being who manifests himself through
    • itself with the first. The second spinal column will descend in front
    • to practical use. One must accustom oneself to developing one's way of
    • thinking, and then one will develop in oneself a feeling that nothing
    • gradually to the point of dividing itself into three parts. Willing,
    • esoteric pupil must then out of himself connect a definite feeling
  • Title: Foundations of Esotericism: Lecture V
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    • apparently no life. When one transposes oneself into the life of the
    • landscape, then one feels in oneself that one's own life is altered,
    • condition one transposes oneself into the sea, then one becomes imbued
    • Thirdly, when one transposes oneself in dream into the air-forming
    • element, one finds oneself on the Nirvana plane. Nirvana means
    • Man breathes in the air. When he experiences in himself the life of
    • is transformed into selflessness, into love. Those animals which
    • when God revealed himself in the light. In the burning thorn bush,
    • yourself, as sound, then you are studying the arithmetic of the air.
    • hears or speaks man expresses himself directly in wisdom. At the
    • a bell, its innermost being. Warmth must flow from the being itself.
    • warmth, and still later man himself will learn to create. First he
  • Title: Foundations of Esotericism: Lecture VI
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    • is in the light and discloses itself in all sense impressions. Behind
    • In the beginning he himself created his own organism. For this he now
    • elements into himself. Thus there arose the second stage of humanity,
    • himself everything that lived and was part of him.
    • to incarnate in them. He attached himself to these beings and thereby
    • which is of the nature of Kama, man also could have within himself; but
    • himself into the lion, and this, on the other hand, when ennobled by
    • him, can lead him upward to his higher self. Passion should not be
    • it. Thus in the case of the lion man must say to himself: That art
    • stage of human development, before man separated off from himself the
    • by-products. Man has ejected from himself the cunning of the fox and
    • itself to him from the spirit, is elemental being. On the one hand he
    • certain respect has overcome the pure man, who has taken into himself
    • contacted and taken into himself everything which is around him in
    • spiritual possession. What he has won for himself on the Earth will
    • man who has taken into himself to a sufficient degree the Bodhi, the
    • which he is still unable to orient himself. Only when one has
    • absorbed into oneself the entire knowledge of the Earth, in
  • Title: Foundations of Esotericism: Lecture VII
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    • development depends on the emergence of his higher self from the
    • lower comes to the surface because one occupies oneself with spiritual
    • the beginning of the Moon evolution wisdom still impressed itself into
    • sheaths which surrounded man, not man himself. The sheaths could be
    • imagine a jelly-like being which had freed itself from what had come
    • himself, as preparation for the future human being, is the word,
    • himself spiritually. The breaking of the male voice is connected with
  • Title: Foundations of Esotericism: Lecture VIII
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    • sign of the Ram, or Lamb; hence he calls himself the Lamb of God.
  • Title: Foundations of Esotericism: Lecture IX
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    • fourfold human organism. Self-awareness and sense-observation. The
    • self-awareness, not the other three bodies. In the moment when man
    • closes his physical sense organs in sleep, awareness of self ceases:
    • when he opens them to what is outside, self-awareness returns. Man
    • gains consciousness of self because his organs enable him to observe
    • would attain self-awareness in them also. But for this, organs are
    • necessary. The physical body has self-awareness only through its
    • it clear that in so far as man is a being conscious of self, he is on
    • assembled itself bit by bit, and then in the Lemurian Age entered into
    • its self-constructed house. Now the Monad has descended to the fourth
    • human life-germ could only manifest itself in the Life Ether. What
    • comes into contact with it. The organ of smell must unite itself with
    • a relationship with the material itself.
    • do, not with matter itself, but with what is made out of it. This is a
    • nature of the body. At the sound of a bell it is not the bell itself
    • itself as the spiritual in matter. At this stage the life of the
    • general, will express itself in the air and indeed in forms, for
    • heart will then express itself in oscillations, and flow outwards
    • new inner impulse that will later be able to reveal itself outwardly.
  • Title: Foundations of Esotericism: Lecture X
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    • desires, joy, unhappiness, enthusiasm and so on. It manifests itself
    • ever more physical, it separates off from itself the individual auric
    • the solid had thrust itself out. The Auric Eggs of human beings are
    • physical plane remain in the Astral Light. One must accustom oneself
  • Title: Foundations of Esotericism: Lecture XI
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    • development of self-consciousness during the descent to the physical
    • selflessness in wishes and thoughts. The possibility of development
    • work of art is an important act of the soul, when, forgetful of self,
    • physical world, forgetting oneself, is very rare. It is only seldom
    • feelings are involved. Nevertheless, this selfless living in physical
    • true consciousness of self. In all other worlds the ordinary man is
    • In the physical world man is not only aware of his self, he can also
    • become selfless. His day-consciousness is however not yet selfless if
    • he is unable to forget himself. Here the physical world is not the
    • however, he forgets himself, the separateness vanishes and he finds his
    • self’ spread out into what is outside. But it is only in physical
    • life that present day man can develop this consciousness of self
    • without separateness. Consciousness of self we call the ego. Man can
    • only become conscious of self within an environment. Only when he
    • self-conscious in that world. Now he only has senses for the physical
    • self and cloud it. When feelings play into it, it is the astral world;
    • consciousness of self in the mental world as that possessed by the
    • Physical Plane did he become conscious of self. On the Astral Plane he
    • is not conscious of self and on the Rupa and Arupa Planes still less
    • self-awareness. On the higher planes life was still completely
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  • Title: Foundations of Esotericism: Lecture XII
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    • one have what in occultism is called the physical body. In itself it
    • only on the Earth that man cast out from himself the vertebrate
    • adapted itself to its environment by means of a hard shell that it had
    • brain) had been prepared, the ego laid itself in the bed made ready
    • have built up the human being. Then the ego makes itself felt and this
    • Nirvana. For this Buddha had to place himself under the brain, under
    • placed himself. The cerebellum is the Bodhi tree. This shows how what
    • several hours in meditation and give yourself up to some sentence of
    • eternal value, completely sinking yourself into it.’ At present man
    • himself.
    • have done, and to betake himself to the physical plane. For before man
    • etheric body what the human being himself has worked into it and this
    • that which man is unable to develop inwardly for himself is built into
    • must break himself from this longing for the outer-world. Kamaloka
    • himself.
  • Title: Foundations of Esotericism: Lecture XIII
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    • and frees himself from his desires. It is actually only in its first
    • himself from the more delicate connections with the earthly world.
    • using the faculties he has won for himself, he works over everything
    • is not brought about from within. One must accustom oneself to speak
    • in the earthly world, destiny too is prepared by man for himself, and
    • himself can construct something, but he cannot yet construct a plant
    • consciously brings forth himself (Seventh Round).
    • yet do for himself is today done for him by a Deva. They are still
    • over himself, becoming a subordinate member in the service of the
    • ordered, after man himself will have become a planetary spirit.
  • Title: Foundations of Esotericism: Lecture XIV
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    • he himself has not worked. He then finds himself in Devachan. He no
    • possesses only what he himself has achieved in the course of many
    • oneself with here. If on the physical plane one has attached oneself
    • Thus one educates oneself for Devachan. The souls of the dead remain
    • in the human being were stimulated by the Devas; he himself was not
    • responsible. Then at the next stage man said to himself: Now I have
    • I am a separate entity for myself, an ego, because I am enclosed in a
    • understood as if each one were to cut a piece for himself out of the
    • I then undertake the task of selflessly fitting myself into the world
    • himself. The forces of the Moon now live within him. Had man not
    • the Earth he takes into himself as light and warmth and all physical
    • He must build himself a home on the other side. When the disciples
    • initiate is in the Pralaya between two Rounds when he raises himself
    • himself above the Rounds could place his body at the service of
    • Christianity. Christ had to raise and purify the self-centred ego, so
    • that when it has reached self-consciousness it may die selflessly.
    • himself with them. A person who is deeply bound up with what is purely
    • of the senses, of the lower instincts, connects himself ever more
    • If however the human being has connected himself too strongly with the
    • related to them and has not found the way to attach himself to what is
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  • Title: Foundations of Esotericism: Lecture XV
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    • himself must learn to use the symbols, the signs. Thus in order to
    • with an Indian impulse was necessary because Europe itself had
    • or a church, his name was of absolutely no importance. He himself
    • mentioned. He calls himself ‘the Frankfurter’. No amount of learned
    • of the architect; from this he recognises himself again. This is the
    • individual ego. The human being had to become a self-effacing imprint
    • Brahmanism aimed at a perfecting of the self in the inner life ...
    • the renunciation of the self. This was already taught by Buddha. It
    • occultist said to himself: ‘Thine ego is not only within thyself, but
    • createst for thyself, the three kingdoms of Wisdom, Beauty and Power.
    • The human being said to himself: ‘I stand here as the end result of a
    • for me; out of this foundation arose self-awareness, the ego. And just
    • now itself develop the kingdoms of Wisdom, Beauty and Strength, in
    • is meant everything that lives itself out in the will. In these three
    • of a cathedral, this has become a part of himself. There is a
    • incarnation he knew nothing of an outer-world. Self-awareness first
    • of self. He had first to perceive the outer objects on the physical
    • plane before he could develop consciousness of self. True as it is
    • present outside in his previous existence, but only disclosed itself
    • memory of a being to which he has attached himself.
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  • Title: Foundations of Esotericism: Lecture XVI
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    • himself. To this must be added what he acquired in the time following
    • become selfless will they too become something for the whole of
    • humanity. In his speaking however a man cannot be entirely selfish,
    • for then what he says would have to belong to himself alone. A
    • language can never be entirely selfish, whereas the deeds performed by
    • world and embodies itself in what is already there and which, for its
    • for action, no logic for deeds. Everyone must act for himself. But
    • In so far as he expresses himself in the outer world, man leaves
    • new planet. What a man does for himself personally has significance
  • Title: Foundations of Esotericism: Lecture XVII
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    • speak for himself alone; words concern a group of human beings.
    • When our foot imprints itself in the damp earth, this imprint is a
    • When man develops further, when abstract thought itself develops to
    • to form again for himself a picture out of every thought, then he has
    • the mighty pictures in religious writings. Whoever develops himself so
    • develops in himself not only pictures, but intuitions, is not
    • Through Imagination a man allows himself to be fructified by the
    • that is not arbitrary. In so doing he allows himself to be fructified
    • Just as man develops himself to the stage when he can create pictures
    • it reveals itself to the senses; it is however created by means of
    • consciousness and perception has arisen out of Thought itself
    • the first place within itself: abstract consciousness. All
    • thinking. Within himself man calls it ‘Spirit’; in so far as it works
    • is why anyone who truly unites himself with the Holy Spirit (Heiliger
    • life itself.
    • on the consciousness which in the outer world is itself thought.
    • wins such Imaginations for himself, or he receives them from his
    • who raises himself to Intuitions as such, penetrates through the
    • A person can affect his Karma to the degree in which he himself
  • Title: Foundations of Esotericism: Lecture XVIII
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    • no frontal brain and no intellect he should say to himself: I must
    • lost the possibility of holding himself upright; he would have folded
    • through this he gradually raised himself to the upright posture.
    • physical body, but the etheric body divides itself into two members.
    • until he has freed himself from this point as regards that particular
    • this way in the Cosmic Light. When man himself works into his sheathes
    • he himself works into it.
  • Title: Foundations of Esotericism: Lecture XX
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    • the influence of man himself. Today we are coming to those beings in
    • itself to us as dreams. What however has taken place during the night
    • by the person in question meditating. In that someone occupies himself
    • called the relationship of man to his higher self. Such is the true
    • nature of this process. The higher self of man does not live within
    • higher self. Man must be clear that the higher self is outside him.
    • Were he to seek for it within himself, he would never find it. He must
    • The higher self is around us. If, in preparation for the future, we
    • etheric body. The higher self is in the universe; therefore the
    • in a good way towards what will lead to the higher self.
    • night. It is possible for everyone by immersing himself in inspired
    • through this to attain to the development of his higher self. What in
    • the course of some thousands of years will become our self is now the
    • higher self. In order however really to get to know the higher self we
    • magician with his pupils. In order to train himself to become a black
    • gained without selfless devotion. When through such devotion power is
    • through man uniting himself with the spirits working for unification,
    • of the earth to differentiate itself physically to an ever greater
    • happens: the person has freed himself from desires, wishes, instincts,
    • itself out of the astral body. Then a sort of shell remains behind,
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  • Title: Foundations of Esotericism: Lecture XXI
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    • expression on the physical plane. A feeling does not show itself
    • physical, we undertake such a procedure as that of sinking oneself
    • it, growing with its growth, if we were able to become selfless enough
    • artist has within himself at any rate the beginning of what is an
    • truth itself; a problem can only have one solution. Whether one or a
    • the highest sense of the word. Whoever imbues himself with this, knows
    • whether something is true.’ Whoever actually raises himself to this
    • astral world unites itself again with a body that corresponds to what
  • Title: Foundations of Esotericism: Lecture XXII
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    • off those parts of itself it needed to expel, and these became ever
    • this coming back into oneself from the other side is the snake biting
    • body. For instance, it has rejected from itself the wilder instincts;
    • portion torn off from himself.
    • itself and he re-assembled it again out of the parts, so that he is
    • increasingly finer, it has attracted to itself the finer astral
    • had clothed itself with devachanic substance, then again with astral
    • a bed, it sinks itself into the astral substance.
    • originally undifferentiated mass divided itself into organs, after the
    • original astral body had thrown off various portions of itself which
    • these parts densified within itself and so the differentiated physical
    • itself and established peace in the face of the destructive forces.
    • Man has formed his physical body by putting out from himself the
    • Earlier the astral body had purified itself by casting off everything
    • that was in it. Now man created for himself a new kingdom of deeds, as
    • relationship, reflects itself in the Monad as something new, something
    • finds itself they can continue to be fruitful, then the human being
    • created out of himself, something which he himself had first to take
    • point of time we must go out of ourselves and work selflessly in our
    • order selflessly to bring about harmonious relationships in our
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  • Title: Foundations of Esotericism: Lecture XXIII
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    • Lemurian Race, man raised himself up to spirituality. Now for the
    • wild and passionate. On the Earth he had still to purify himself in
    • was itself a planet, then everything which is now on the Moon and
    • the Sun substance had the urge to detach itself. At first a kind of
    • Then the one part severed itself completely and the two bodies
    • and warmth. Because the Old Moon itself possessed no light, the beings
    • severed itself and the Earth emerged out of the Sun. It is at this
    • self-fertilisation.
    • self-reproduction departed from the Earth, so that there were now
    • self-fertilisation ceased; the Moon had drawn out what made this
    • himself, for the power of reproduction would have become exhausted. He
    • continued until it had expended itself. He wanted to have a planet
    • self-reproduction; Kriya-shakti. This power is only present on the
    • possessed it. Through this power man could reproduce himself; he then
    • Jehovah withdrew the entire power of self-reproduction from the Earth
    • offspring out of herself. Now Jehovah said: Man has become like unto
    • self-reproduction process into two parts. What would have been lost
    • Through Jehovah's power man carries within himself the possibility of
    • would have been lost. It was only then that the body formed itself in
    • Christianity itself there is conflict between the two Principles: the
  • Title: Foundations of Esotericism: Lecture XXIV
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    • densified with them. This Globe is the Earth itself. The transition
    • give himself his own form. On the previous astral Earth Jehovah and
    • man will give himself his form out of his inner force; hence this is
    • himself so completely that finally he will only be like a seed, in a
    • himself. All experiences are then within him, as though concentrated
    • itself off. Man became more human, the animal more animal. The
    • the animal kingdom separated itself off, during the Third the plant
    • (Future) Vulcan = Spiritual or self-conscious universal consciousness
  • Title: Foundations of Esotericism: Lecture XXV
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    • sleeps, only the astral body frees itself and the physical body and
    • himself in the Astral Kingdom is a coloured cloud.
    • it is such a coloured cloud, a movement vibrating in itself. If one
    • itself. The animal kingdom also reflects the intentions which lie in
    • In the Seventh Round man will create himself. He will then be able to
    • duplicate, to reproduce himself. In the Seventh Round everyone will
    • will draw itself together, become atomic and form the atoms of
    • constitutes the atom. This multiplies itself, creating itself out of
    • itself. These then are the atoms which will form Jupiter.
    • Plastic-astral = forming itself out of itself
  • Title: Foundations of Esotericism: Lecture XXVI
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    • Earth Round approached, the Sun separated itself off, and in the Third
    • the Monad into himself earlier, he would have received with it Manas,
    • there will arise the faculty of organising oneself from within
    • was in his surroundings reflected itself more and more into what was
    • will then give it form outside himself. In the Sixth Round there will
    • filled with feeling and perception to go out from himself as pure
  • Title: Foundations of Esotericism: Lecture XXVII
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    • Now let us continue into the Earth Epoch. There man himself acquires a
    • Globe will arise of itself. It will simply be there as astral beings,
    • sinned against and works upon himself with this in view, then he can
    • one cannot rid oneself of the failings.
  • Title: Foundations of Esotericism: Lecture XXVIII
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    • oneself in the profundity of religious documents and gain an ever
    • matter itself. Unless this fine substance were given off, man would be
    • itself. The organ of taste is not connected with matter itself, but
    • is a state of matter which is no longer dependent on matter itself,
    • through him, man himself was formed. Before the light had passed
    • condition when man let the light pass through himself. Then a complete
    • into him. He had become self-enclosed; thereby he acquired
    • surrounding world reflect itself in him. The next stage is that he
    • engineering science in his conscious self, but he actually brought a
    • can understand why the mystic has to withdraw into himself. The true
    • is outside in the world is the remains of what man himself once was.
    • outside. The moment one sinks oneself into the heart, one creates for
    • oneself the surroundings as they were when in the Lemurian Age the
    • This is no brooding in oneself, but an actual perception of the
    • man can separate himself from his surroundings, becoming independent,
    • a whole enclosed within itself. This the fish is not. The fish has the
    • became possible for man to develop warmth within himself. Then he was
    • able to separate himself from his environment. Previously he was of
    • The god had lost his previous body and created for himself a new one
    • Man himself had called forth the element of fire in that he had become
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  • Title: Foundations of Esotericism: Lecture XXIX
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    • hordes, of which the Mongolians are the last, placing oneself in the
    • What will come about later always reveals itself in advance through
    • makes use of carbon for itself and breathes out oxygen, thereby
    • in man as heat, as fire. The craving attaches itself to man's
    • Just as man previously had the other kingdoms within himself, so today
    • out of himself. In the future good and evil will be there in external
  • Title: Foundations of Esotericism: Lecture XXX
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    • man the possibility of becoming a Moon-being, nourishing himself with
    • eating what is dead. He took the lifeless into himself in various
    • turned away from the Moon-force. The Moon-force itself is still in
    • people with whom Christ in no way concerned himself. Secondly those
    • appearance, the purely mineral. Man himself will then be able to
    • him. Later he will advance and will himself prepare in the chemical
    • into the finer substance. But this will not happen if man himself does
    • When man begins to nourish himself, the foundation will also be laid
    • for something higher, that is, self-propagation. He will gradually
    • create life for himself out of the mineral world.
  • Title: Foundations of Esotericism: Lecture XXXI
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    • someone could himself create good out of the world: this was the
    • eleven signs of the Zodiac. He felt himself to be the twelfth. The
    • develop, which in truth contains all the ancient cultures in itself
    • native milieu had to take into himself, not only the Jewish, but also
    • prepared; and then finds here firm ground, embodying itself in a whole
  • Title: First Lecture: The Gospel of St. John
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    • everyone who immerses himself in the writings of the New
    • And not in thee thyself; then art thou lost
    • to raise himself to the two higher worlds we have mentioned,
    • into itself — I have often described it here. To reach
    • a meditative experience one must make oneself blind and deaf
    • must empty oneself also of all past experiences. Memory must
    • be wiped out. The soul must be concerned only with itself and
    • experience oneself what he experienced. This is the way to do
    • respect from what lived in his own deepest inner self. In
    • itself in the features, in the gestures of the hands and in
    • however, John only understood once his higher self had
    • your higher self. It is the “I” within you. But
    • the physical body, which it has built for itself to dwell in
    • self, confronting him. People around him have their astral
    • himself, and went out of the temple, going through the midst
    • person enters the astral world, he finds himself in a region
    • awakening on the devachanic plane. To find oneself on the
    • the Lord loved is he whom the Lord himself has initiated. The
    • can find within oneself, by rising to the higher plane, what
    • self-supporting, independent higher life. This springs forth
  • Title: Second Lecture: The Gospel of St. John
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    • be.” One must completely fill oneself with this feeling
    • and bow oneself in all humility. Out of deeply felt
    • what is lower than oneself. This is the washing of
    • what formerly hurt one — to take upon oneself the
    • courage and strength except oneself — when one is
    • spiritual world as the crowning with thorns. One sees oneself
    • body. In the spiritual world he sees himself with the cross
    • value. While a person feels himself thus lost in darkness,
    • side of himself and looks down on his lower self, which is
    • standing below him and the transformed lower self is the
    • self can say to the lower self, “Behold thy
    • When thou dost rise above thyself
    • in the depth of the soul. He who saw for himself how
  • Title: Third Lecture: The Gospel of St. John
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    • initiates who felt their higher self to the extent that they
    • reach a certain comprehension. Everyone has a higher self,
    • and if one is able to abnegate one's lower self and make it a
    • servant of the higher self then one can say in a certain
    • so developed the occult life in himself that he could
    • further. He identified himself with ever larger groupings of
    • who had raised himself up to encompass the consciousness, the
    • stage of initiation that he bore within himself the ego of
    • say “I” to oneself. When the higher, the
    • to have awakened the higher self, to be born so that the
    • physical eyes, but to see this realm directly itself. He
    • his higher self. The physical world is the school. He who has
    • maturity in order to enter the spiritual world itself, so
    • God of Jacob, it was the higher self that was meant. One can
    • i.e. the self in man that passes through all his
    • and Jesus himself with them. What does this mean? In occult
    • Life. Jesus himself says — this is a fundamental
    • the higher self. This leads us deep into the secret
    • doctrines. Transport yourself back into the time when man
    • by the higher self. Air is, according to the hermetic
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  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
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    • logic. Before this age, truth presented itself in the form of
    • entities, mineral, plant and animal. It is the self, the soul,
    • effect, is only part and parcel of another body, but the self, the
    • ‘I’ of man exists in and by itself alone — “I am
    • universe. By virtue of this inexpressible, incommunicable self, man
    • with the Infinite Self, with God. That is why, at certain definite
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • man himself have not yet been discovered but that is only a matter of
    • Just as man has wrested himself from the animal so will he wrest
    • himself from evil. But never yet has he passed through a crisis as
  • Title: Esoteric Cosmology: Lecture III: God, Man, Nature
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    • semi-animal. The Earth herself was, as it were, a great animal-being.
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • is fought and he himself is wounded. He wakes up to find that the
  • Title: Esoteric Cosmology: Lecture V: Yoga In East and West
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    • (4) The self — Manas in Sanscrit, Joph in Hebrew — is
    • ‘inexpressible,’ the human self and the divine self.
    • the aid of the self into spiritualised bodies. The physical body is
    • physical body. Of itself, the astral body has no direct influence upon
    • that the self and Manas are the central points of man's development.
    • transformation of the lower bodies by the higher Self.
    • We have a paramount example of the working of the lower self in an
    • transmuted and permeated by the self but not the lower part as yet.
    • conditions in which man finds himself during sleep and waking life.
    • moment the etheric body frees itself, the dying have before them a
    • awoke from the trance, the new Initiate found himself in possession of
    • recounts what he himself has seen, — And how ought we to listen?
  • Title: Esoteric Cosmology: Lecture VI: Yoga In East and West (Conclusion)
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    • for it by the loss of clairvoyance. Imagine to yourself a green
    • not been purified by the self and it is then given over to its
    • purified to the point of himself being able to generate blood without
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • indeed the Christ Himself being born in the depths of the soul. They
    • Gospel no mention is made of John himself until after the story of the
    • who was called to new life by the voice of Christ Himself. John is
    • the mountains, he said to himself that another existence would
    • Truth itself; Christ, the Life that epitomises them. That is why
    • Christ can say of Himself: “I am the Way, the Truth and the
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • Scourging. In another vision he sees himself in the Christ Who is
    • of man. Goethe himself says that he was overcome with joy and a kind
    • the heart of Nature herself.
    • form must be conquered by man before he can find the higher Self. The
    • body in itself is of no more importance than any other body, whether
    • it be the body of an animal, a table or a piece of marble. The self
    • is why the disciple must sink himself in every other being and
    • identify himself with the Spirit of the Earth.
    • To identify oneself with all beings does not mean that the body is to
    • himself again within the planetary life.
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • itself. We should try in vain to describe a man's character, but let
    • explanation respecting light itself. Colours and light, it is true,
    • which manifests itself by their means in an especial manner to the
    • “The completeness of Nature displays itself to another sense in a
    • herself and to us in a thousand modes. To the attentive observer who
    • world is that it teaches man to know himself. Feelings and passions
    • proceed from himself, but he sees them as if they were assailing him.
    • could not behold himself. Thus it is only in the astral world that man
    • learns true self knowledge in contemplating the images of his passions
    • This astral self-knowledge occurs in an abnormal way in those who are
    • making man objective to himself, to producing, as it were, an
    • objective self. We must begin by seeing ourselves objectively. This
    • outer personification of the self makes it possible for the astral
    • the essence of the experience itself is retained. The passage through
    • During life itself a kind of spiritual death may occur, caused by a
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • sight these are changed into forms and colours. The astral body itself
    • been founded by seers. The astral world expresses itself through them
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • body, having greater quiet and less to do, partially detaches itself
    • during sleep. Where is the Self, the Ego of man? In the world of
    • influence of the higher Self. At death, this substance is given
    • substances. He will give form to living beings and take upon himself
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (Continued)
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    • body itself seems like a hollow, empty mould. It is a vision where
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • himself on solid earth, this organ changed into the lungs, the gills
    • becoming aware of the self living within the soul.
    • the objective to the subjective by the development of Spirit-Self
    • passed into its self-created dwelling place and began to
    • Self (Manas) — this warmth seems to pervade the whole universe,
    • ‘brooding’ over it. This is to ascend from Spirit-Self to
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • being upon Earth who possesses self consciousness? Or again: What is
    • Why does man, who is conscious in the physical world, feel himself
    • separate from all that is not himself? It is because he receives all
    • ‘I’ of himself. The divine germ could not have penetrated
    • him to a point where he himself is fully conscious in higher worlds.
    • Sleep itself — not the dream — here becomes a conscious state. We do not only behold images but we enter into the living essence of beings and hear their inner tones. In the physical world we give names to things but the names are merely outer appellations. Only man can express his own being from within by saying ‘I’ — the ineffable name of conscious individuality. By this word we distinguish our own personality from the rest of the universe. But when we become conscious of the world of sound, each being, each thing communicates its own true name; in clairaudience we hear the sound which expresses its innermost being and rings forth as a tone in the universe that is distinct from all others.
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • will live as astral forms. Physical substance destroys itself by its
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • when the division of the sexes occurred. This moment is in itself the
    • develop within himself what later took on physical embodiment and gave
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • self-consciousness, choice and freedom. Only a being capable of
    • Christ-Principle might awaken in man, the life of Christ Himself on
    • himself, by dint of his own efforts as he gradually ascends to
    • himself all those qualities which were prophetically manifest in the
  • Title: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • millennia to a divine humanity, to a time when the Earth herself will
    • said that Ptolemy's chart is erroneous. Now this in itself is not
  • Title: At the Gates: Lecture I: The Being of Man
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    • day in the shop, where he was not allowed to sell anything himself.
    • plants his capacity to nourish himself, to grow and propagate; if he
    • identify himself with the plant. Animals can feel pleasure and pain,
    • colour is not always the same, and if you train yourself to be sensitive
    • from all other names. I can say “I” only of myself. In the
    • can say it only of himself. Initiates have always been aware of this.
    • must give itself its own name; no other soul can utter it. Hence the
    • of itself, the God begins to speak within that individual soul.
    • himself, he knew that he had experienced his immortal being.
    • This again presents itself
    • between good and evil also shows itself in a refinement of the aura.
    • he can raise himself to a higher moral level he can also learn to work
    • the physical body itself, a man must learn to control the breath and
    • himself what we call Atma. Atma is the seventh member of man's
  • Title: At the Gates: Lecture II: The Three Worlds
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    • are for a person who is himself not yet able to see into these higher
    • worlds. But there is a difference here. Helen Keller has to say to herself:
    • But every normal person can say to himself: “I shall be able to
    • once felt himself to be in the presence of two female forms, one beautiful
    • and every feeling is a reality, and if I let myself think that someone
    • outside himself and says, “That thou art”; and then he is
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • Spirit-Self, or Manas, partly developed, party still in embryo.
    • itself from the brain and a man's whole life flashes before his soul.
    • endure this torment? The reason is that man has to wean himself gradually
    • from these physical wishes and desires, so that the soul may free itself
    • from the Earth, may purify and cleanse itself. When that is achieved,
    • to pause at every event and learn how to wean himself from his dependence
    • himself from physical life. And when he has lived through his life right
    • out of himself, and he begins a fearful search for the physical body
    • Has any interest in it; otherwise he would not have killed himself.
    • when he finds himself without a body is unspeakably severe.
    • has to shake himself free from his physical life, for there is a further
    • pains and torments myself. There is no way of avoiding it. All this
    • is part of the process of freeing oneself — not from the working
    • so forth. The more a man uses his Ego to work on himself, the more rays
    • him, for he will have worked greatly on himself. The remaining part
    • she really did reject and oppose the idea of reincarnation. She herself
  • Title: At the Gates: Lecture IV: Devachan
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    • immediate impression. But although the picture itself vanishes, something
    • time Christ called Himself the “Lamb of God”, and the first
    • corpse, he stands face to face with himself as if he were looking at
    • himself from the outside. That is the moment when he enters Devachan.
    • negative. And if you see yourself in this negative form, as one among
    • yourself in this way?
    • You do not see yourself
    • once only, but by degrees you come to see yourself as you were in former
    • of the others. Accordingly he forms for himself a picture of a new body,
    • Devachan. A man has to advance a stage further there, so he himself
    • concerned only with himself. Everything he does is done in full
    • permanent parts of himself — i.e. at the entrance to
    • he is concerned only with himself, or that relationships begun on Earth
    • with which a man surrounds himself there. Physical conditions all too
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • a man is inactive in Devachan, or is concerned only with himself. He
    • but appear on the astral plane as beings like himself. Among them are
    • transformation of the Earth. Hence it is man himself who brings about
    • man succeeds in developing himself, the more quickly and perfectly will
    • and during this period the soul is making itself ready for its journey
    • so that the whole process depends on the man himself. The form and colour
  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • he can convince himself that in Theosophy the truth about life is to
    • it may equally cheer me to know that I can frame my future destiny myself.
    • I will enjoy myself. I have plenty of time; I shall be returning to
    • ascribes everything to self-redemption. You say a man must work out
    • entirely on self-help and self-development; he must recognise that he can
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • before you any speculations or theories. I shall limit myself, as occultism
    • born. Anyone who has done bad deeds prepares for himself a bad environment,
    • This type of character shows itself even in childhood, and a child with
    • very much occupied with himself and hence is apt to keep himself to
    • himself. He does a lot of thinking, particularly about the way in which
    • his environment affects him. He withdraws into himself, tends to be
    • body; it only reveals itself there.
    • always preoccupied only with himself and unable to Make much interest in
    • himself with people in groups; human beings had not reached the stage
    • where each man has to take responsibility for himself. The deliberate
    • in himself, and to help him to develop as far as is possible for him.
    • illness in the next life. A strong determination to rid oneself of a
    • back to a highly developed selfish acquisitiveness in a previous life.
  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • is good or bad you must first eat one yourself. In other words, the
    • his fellow-men until one day he was due to be eaten himself. At that
    • too, was born at a certain time. This is indeed so: thinking itself
    • habit and inclination. A motive such as conscience binds itself to the
    • relationship is between an habitually selfish attitude and a loving
    • in their acquisitiveness — and others are unselfish and sympathetic.
    • in the physical body. People who in one life have been habitually selfish
    • achievements of the physical body itself? Its deeds become its future
    • and the Earth itself, were quite different. There was a time when none
    • beings within himself. Later on he worked his way upwards and left behind
    • the fish form which had been part of himself. These fish forms were huge,
    • man evolved to a higher stage and cast out the birds from himself. Then
    • from himself, and finally the apes; and then he himself continued to
    • himself so that he might become more truly human. It was as though you
    • at the animal world, they said, he should tell himself: “I carried
    • all that within myself and cast it out from my own being.”
    • himself a great deal that was later externalised. And today he still
    • himself, so will he thrust good and evil out into the world. The good
    • down grade, but if it does not itself commit evil, it need not incarnate
    • worked itself out. With all this something of extraordinary interest
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  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • worked itself up from the substance and being of a planet to the rank
    • planet which transforms itself, and its beings are transformed with
    • from out of himself as the snail does its shell. He could separate
    • within himself so that he might evolve to a higher level. In this way he
    • formed the minerals from out of himself, but these minerals were a kind
    • Sun and was himself part of its body. The Sun was a body of light, composed
    • in fact reached the stage of the animal kingdom. He had raised himself
    • separated himself from it, and went on to the higher level.
    • of the Sun detached itself, so that in the third Round there were two
    • to himself. He did not yet possess an Ego-body.
    • form itself. At this point an important event occurred: an encounter
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • When one form was complete, the tentacle withdrew, stretched itself
    • and each one, as it came into being, expressed itself through a specific
    • detaches itself and is immediately replaced by another part from behind.
    • nature around them, and they were self-less. They were complete
    • receive the fertilising power from another being like himself. This
    • organism; he had deposited in himself a backbone, at first cartilaginous
    • and then bony, and in order to propel himself as he floated and swam
    • changed into lungs. Man now raised himself out of the watery element
    • within himself. And with this something further of great importance
    • begin to say “I” to himself. The forepart of the brain could
    • now develop as an instrument for the spirit; self-consciousness began.
    • self-consciousness arose. The two following sub-races, the primal
    • intellect and self-consciousness emerged only with the fifth sub-race,
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • Atlantean did not raise himself to his God through concepts and ideas.
    • revealed itself to him. Yoga was the name of the training he had to
    • in which a man can immerse himself and the world which has to be worked
    • reality, so that it may itself become an image of the eternal Spirit.
    • Thus the Persian saw himself
    • has to be transformed. But he found himself still at a loss in one respect:
    • world, the fourth impressed the spirit itself on the world. Art, the
    • truth where he now stands. Everyone has to learn for himself, and thus
  • Title: At the Gates: Lecture XII: Occult Development
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    • them for myself? That implies a lack of trust. He must trust a person
    • it for himself alone but for all the others, and they are called upon
    • above all by the extent to which the pupil surrenders himself to his
    • the details, you extend this inner time yourself, so that the events
    • In this way you yourself transpose time into the dream.
    • would fall ill; he would find himself utterly exhausted. If therefore he
    • does not want to injure himself, morally as well as physically, he must
    • He must remind himself
    • action. You must compel yourself to some action, however trivial,
    • laid on yourself. Most actions derive not from your own initiative but
    • derive from yourself alone. They need not be important; quite insignificant
    • Tranquillity means that you are master of yourself in the most intense
    • with all its attributes, may be left to itself, and this can lead to
    • He would find himself plunged into the stormy sea of astral experiences
    • if he were left to fend for himself. For this reason he needs a guide
    • acts as the Guru of another, who entrusts himself to his Guru completely
    • development the pupil eliminates his own self entirely and hands it over
    • absolute surrender of one's own self suits the Indian character; but
    • Jesus Himself, for everyone. The feeling of belonging to Christ Jesus,
    • the pupil will be training the best Guru for himself. But he will of
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • labour, or if I procure for myself a profit which may be legally
    • but must say to himself: “I need this to maintain my body or to
    • observances, the more exalted does he imagine himself to be. The Hindu
    • air he has himself exhaled — unlike the European, who is always
    • powers and will gradually come to do for himself what at present he
    • retrace his steps. He will himself become plant; he will take up the
    • plant-nature into himself and accomplish the whole plant-process within
    • himself. He will retain the carbon dioxide and will consciously build
    • himself. Thus he will be able to build up his bodily structure. Here
    • the pupil has done that for a while he must learn to make himself deaf
    • long as you yourself fill your thinking, they cannot come in. The longer
    • thoughts, the more will the super-sensible world reveal itself to you.
    • the great Guru is Christ Jesus Himself. Hence it is essential to have
    • the great Guru Himself and can itself be a source of instruction. This
    • scene. Christ Jesus bends down before those who are lower than himself.
    • all stages of human existence up to Christ Jesus Himself, who bows down
    • himself with this humility, he will have experienced the first stage
    • vision which will quite certainly come: he sees himself washing the
    • saying to himself: “I will stand up to whatever pains and sorrows
    • a dream-vision he sees himself being scourged.
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  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • training may be described in two words: true self-knowledge. The
    • two forms of self-knowledge — the lower form, called by the
    • Rosicrucian pupil “self-mirroring”, which should serve to
    • overcome the lower self, and the higher form of self-knowledge which is
    • born out of self-renunciation.
    • self-knowledge? It consists in the recognition of our everyday self, of
    • by this means we cannot reach the higher self. When we look into ourselves
    • in order to surmount the ordinary self. But how is this to be done?
    • he will be on the way to true self-knowledge.
    • habit of self-admiration by a particular method which can be practised
    • effective. If you are industrious, you must ask yourself whether your
    • begin to grow beyond himself. All this is not part of meditation, but
    • yourself and make up your mind that for six weeks you will keep silent,
    • yourself to speak neither too loudly nor too softly. Things such as this,
    • self-development, and the more attention you pay to quite insignificant
    • not so much of investigating your inner self as of endeavouring to perfect
    • Self-knowledge is one of the hardest things to acquire, and it is
    • of the habit of fixing your attention on yourself and constantly using
    • fit to receive anything. This patience derives from strict self-training,
    • and it, too, is related to the lower form of self-knowledge.
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  • Title: Esoteric Development: Lecture VIII: The Path of Knowledge and Its Stages
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    • himself to viewing the relationships in the world broadly and
    • unselfishly. The best exercise for one wishing to undergo this
    • see and verify it all for myself? This is not a valid objection
    • the higher worlds can still try to picture them to himself. I am also
    • for himself how they work on him. On every plane a man has new
    • all worlds up to Devachan itself, one which never changes: that is
    • same form of thinking is valid. One who therefore schools himself in
    • himself in pictorial concepts which represent the higher worlds
    • do a great deal for himself. He can, for example, look closely at a
    • on the physical plane would do well not to lose himself too strongly
    • in these symbols, but the advanced occult pupil will not lose himself
    • The pupil must find for himself such symbols in language. In this way
    • he loosens himself from the physical world and learns to raise
    • himself to the realm of Imagination. If the world is thus viewed as a
    • Imaginative cognition forms itself out of these things. Then it is as
    • world of light seems to detach itself from physical reality. When
    • such a color picture detaches itself and hovers freely in
    • being, which now itself appears in the color as spiritual being. The
    • force. He must bring himself to the point where he can see through
    • world. If on the physical plane you imagine yourself to have done
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  • Title: Esoteric Development: Lecture IX: Imaginative Knowledge and Artistic Imagination
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    • sunflower a picture of strong, vigorous life, of self-reliance,
    • of ambition. When a man lives in this sense, he raises himself to
    • is given of itself by the sense-world, as it continuously corrects
    • “I” to itself here on the physical plane.
    • finger continues to the human soul. Man can raise himself to a
    • world then he raises himself to the astral plane. When he immerses
    • himself in the mood of the plant world he raises himself to the lower
    • light. When one looks at this, one will say to oneself: In a certain
    • nature, but an ideal stands before the occultist. He says to himself:
    • mineral world. These feelings vary as the mineral world shows itself
    • First the etheric body formed itself and this again formed the human
    • group that has distinguished itself by its moderation from the
    • immersed himself artistically in the secrets of nature, particularly
    • What lives in spiritual science must stamp itself later in external
  • Title: Festivals: Christmas: Lecture II: Signs and Symbols of the Christmas Festival
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    • higher Self within them, or, as we should say in our time, those who
    • awakening of the higher Self in man is of no importance. In the
    • awakening and only then was the sacred Act itself performed. It took
    • beings, for the sunlight was within the earth itself. This was not the
    • together and the inner Light revealed itself to them. To those who
    • shine forth in all mankind. The physical earth itself will then fall
    • The triangle is the symbol for Spirit-Self, Life-Spirit, Spirit-Man.
  • Title: Signs/Symbols: Signs and Symbols of the Christmas Festival
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    • who were ready to bring about the resurrection of the higher self
    • people can remain indifferent when the awakening of the Higher Self
    • itself. Its nature differed from the present sunlight, which shines
    • to radiate within itself and, at the same time, to radiate within the
    • and the inner light revealed itself to them.
    • spirit alone lives in his inner self and radiates over all the
    • coming life prepares itself in the seed that must wither and decay in
    • incarnations, the force of evolving man repeatedly renewing himself,
    • same time bears the power in itself to bring forth new life. The great
    • The triangle is the symbol of the higher man: Spirit Self, Life Spirit
    • of mankind, of mankind developing itself. It is the star that all wise
    • experience the birth of the higher man within myself. The birth of the
  • Title: Lecture: The Lords Prayer
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    • which a person experiences the spiritual content within himself, and receives
    • immerses himself and so identifies himself with the divine spiritual
    • by the Founder of Christianity, Christ Jesus Himself. For if it were to
    • expel every selfish wish and will-impulse. Its spirit will be that of the
    • he gain a relationship with higher spiritual beings, were he himself not an
    • manas, buddhi and atma, known in our western languages as spirit self,
    • the three higher potentials (spirit self, life spirit and spirit man) with the
    • that the higher triad of spirit self, life spirit and spirit man united with
    • in the future through the three principles of spirit self, life spirit and
    • equally as three principles in the Godhead Itself. Actually, the three
    • body, astral body and ego, thence from spirit self to spirit man. But a
    • speaking in the far-off past, must begin with spirit self, continue with life
    • oneself completely, not merely in driblets of human sacrifice of the kind
    • will in divine nature, by imagining oneself before a mirror in which one's
    • carry over this image to the point of imagining yourself dying, sacrificing
    • made with the mirror. This second principle is the reflected image itself.
    • universe, with itself as the center. If, for example, you imagine yourself
    • you will see yourself, as the central point, reflected on all sides,
    • The divine will expresses itself in infinite diversity, animating thereby the
    • itself in infinite differentiation, in multiplicity, is known as “the
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  • Title: Lecture: Parsifal
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    • himself could have knowledge of. This is, in truth, the
    • Wagner than he himself was conscious of, we must at the
    • Wagner concerned himself with
    • the world and devotes himself to the religious life. An
    • explanation, the girl then attaches herself also to the
    • succeed, but a year later the same impulse presented itself
    • are lower than himself, so has he above him higher beings
    • clothes herself with her robe of green, and the divine
    • power unite itself with this divine chalice. It can
    • it lifts itself up from man to heaven.” And this
    • suffering that pours itself out as divine compassion for
    • approach. The force of reproduction that shows itself in
    • expresses himself in his writings when we look carefully
    • raising himself up to the
  • Title: Lecture Series: The Mystery of Golgotha
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    • transformed into Manas, Buddhi and Atma, or into Spirit Self,
    • to sacrifice himself. In his 30th year, the Ego of Jesus left
    • himself up from the earth and stand upright, he learned to
    • received the Spirit-Self and this enabled him to become an
    • Spirit Self, but this only lived in them in a very weak form.
    • Jesus. Because he took upon himself the evolution of the
    • Buddhi; “truth” is Manas, the Spirit-Self.
    • it shall be Christianized. He identified himself with God
    • his fulfilment. And he saw himself transfigured, he saw the
    • surrounded by his soul-forces, he says to himself: These are
    • Chela, Jesus of Nazareth, at this moment divests himself of his
    • “Woman, behold thy son.” He himself had transferred the Sophia
    • your mother and dedicate yourself to her alone.” John had
    • there is blood, there is Self. The Self rooted in the blood had
    • on Self might come to an end, All individual forms of egoism
    • Christ gave the whole of mankind a Self that is common to all.
    • to the whole of humanity a Self which is shared by all. His
  • Title: Lecture: The Structure of the Lords Prayer
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    • original, archetypal Christian prayer in which Christ Jesus Himself
    • nothing for itself, but allows the Godhead to will in us, this frame
    • and both would be motivated by self interest. Or take the case where
    • tradition was taught by Christ Himself. This prayer must, in fact, be
    • self-interested nature. Jesus taught that petitionary prayer, asking
    • for oneself, was contrary to the Christian idea of prayer. Such
    • partakes of the Divine this does not imply that man himself is divine.
    • attention to the content of the Lord's Prayer itself. I stated that the
    • refer to oneself. To everyone else I am a “thou”, and everyone
    • individual, the “ I ” can only arise within the soul itself; it
    • aware of this and therefore they said: when the soul recognizes itself as
    • without, it must be experienced within the soul itself. This is the fourth
    • part of the Godhead Himself. Above therefore, in the realm of the
    • transformation raised itself to a higher level, we call the higher
    • principle of man's being: Spirit Self (Manas), Life Spirit (Buddhi),
    • yourself. You stand before the mirror as a living being and are faced
    • without the living reality, the essential self. Imagine that your will
    • yourself wholly in order to endow your reflected image with your own
    • not concentrate on the force radiating from itself in order to lend
    • life to the reflected image, but upon the reflected image itself. The
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  • Title: Lecture: Adept-School of the Past
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    • post-Atlantean era, must develop Manas, the Spirit-Self.
    • freedom. At present, every individual must discover in himself a kind
    • master: Egoism, selfishness have been pushed to the extreme. A time will
    • this idea to men, by developing now the Spirit-Self and later on the
    • then each one will discover within himself his own deepest being
    • MYSTERIES OF THE SON, Christ Himself appeared as a teacher in the
    • Manas and unfold the Spirit-Self. The majority, however, will reach the
    • summit of selfishness. Only this nucleus of humanity, that develops
    • the Spirit-Self, will become the seed of the sixth root-race, and the
  • Title: Lecture: The Animal Soul
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    • vanish, and each one will always only remember himself the more his
    • individuality has worked itself out. Formerly, when marriage only
    • it had happened to himself, etc. This cohesion disappeared more and
    • to the ego, but not yet the ego itself, beings that were adapted to
    • dwelling in each single one, but that one soul distributed itself as
    • higher stage. Man adapts himself to higher stages. Thus his becoming
    • Thus man says to all animal beings (speaking of himself), “All
    • quite selfless can even now become ripe for the Sixth Race. He may
    • the soul does not see itself as long as it is in a physical body.
  • Title: Lecture: Man's Relationship with the Surrounding World
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    • of SELF-CONSCIOUSNESS.
    • self-consciousness of man. You know that we distinguish four parts in
    • astral body and his Ego. What we call self-consciousness arises from
    • the fact that man grows conscious of his Ego. Self-consciousness does
    • speak in a certain sense of self-consciousness in the case of animal,
    • self-consciousness, with an ego, — and the animal, the plant
    • self-consciousness, resembling that of the lower savages of to-day.
    • we do not come across self-consciousness in animals, here, upon the
    • What kind of self-consciousness do animals
    • yourselves: Where is the self-consciousness of each of my fingers?
    • There you must say: My own consciousness is the self-consciousness of
    • self-consciousness.
    • the Lion-ego, the Bear-ego, as self-contained Beings, as individual
    • physical plane. If you could observe yourself during your night's
    • sun, what it sends out of itself, is in a different form that which
    • when we feel that the astral body of Christ first unites itself with
  • Title: Lecture: The Elementary Kingdoms
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    • forces itself immediately upon our senses.
    • animals, as complete, self-contained personalities, upon the
    • common Ego. Man, therefore, distinguishes himself from the
    • they are single, self-contained Beings; the single animal
    • distinct within itself, just like Earth, Water, and Air
    • Try to observe for yourself the peculiar quality of this
    • Spirit-Self. In the same degree that this takes place, do the
    • human kingdom itself will flow into the human body. All this
    • independently, quite by itself ... it does not exist as
    • besides this mineral kingdom itself, also the first
    • mineral kingdom, the one in which an Ego can build for itself
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • self-knowledge in the gold; self-piety, that is the piety of
    • the innermost self — which we can call self-surrender
    • — in the frankincense; and in the myrrh self-consummation
    • and self-development, or the preservation of the eternal in the self.
    • esoteric Christian did not confine himself to such general
    • but men on earth and the earth itself were not yet matured for
    • the sun's light itself; and he said to himself: “If I look
    • in the earth itself the esoteric Christian saw with the pupils
    • their three gifts: first the gift of wisdom, in self-knowledge;
    • secondly, the gift of pious devotion, in self-surrender; and,
    • power and development of the eternal in the self.
    • finds himself before a monastery. This monastery here indicates
    • etheric body and the astral body. In him the “I,” the Self
    • in the roses the Self. Why roses for the Self? — the
    • Christ principle he felt called upon to develop the Self more
    • bodies, to an ever higher Self. In the Christ-principle he saw
    • the power to develop this Self higher and higher. The Cross is
    • attain in your Self the power to receive an ever greater
    • lower bodies, the power of consummation will live in the Self.
    • In the Self must the Christian absorb in the Christ-principle
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  • Title: Lecture: The Group Souls of Animals, Plants and Minerals
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    • its group ego is to be found. The earth itself is the outward
    • earth; and how the earth — being in itself alive, with a soul
    • forth out of the great whole. From that we begin to perceive our self
    • feels himself to be “I”. When at death he loses his
  • Title: Ascension/Pentecost V: WHITSUN: The Festival of united Soul-Endeavour
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    • show themselves. Another possibility arises where man himself comes
    • man himself; they have the power of reason, but it is reason without
    • Mankind will land itself in a blind alley if it fails to acquire a
    • direction science proves itself unusable and again and again
    • mostly arises through the salamanders. When a man relates himself to
    • earth; every man has his ego enclosed within himself. It is different
    • holes, and then to stick his ten fingers through them. The man himself
    • differently distributed, and in Europe itself there were extensive
    • apes with man himself? The vital difference is that the ape preserves
    • astral world and spreading itself out in the physical world, so that,
    • Now it could happen that man himself might entirely detach himself
    • We must clearly recognise that man individualises himself more and
  • Title: Theosophy/Rosicrucian: Lecture I: The New Form of Wisdom
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    • geometry are learnt quite independently of how geometry itself
    • soul and expressed itself outwardly in the fact that during the last
    • technical science. Rosicrucian wisdom contains within itself the
    • from science itself the proofs of the spiritual truths of
    • because he may have discovered how to teach himself from good books.
    • course, self-instruction is possible. Equally, every human being,
    • spiritual truths for himself but this would be a much lengthier path.
    • to do so himself. Once a man has had these experiences he need as
    • efficaciously. Harmony flows of itself from knowledge that the world
    • impress itself into the etheric body and this in turn moulded the
    • perpendicular directions of space; this picture impressed itself, like
    • if they are in any way impaired you cannot orientate yourself within
  • Title: Theosophy/Rosicrucian: Lecture II: The Ninefold Constitution of Man
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    • knowledge itself is discovered by the seer with higher faculties, but
    • linked itself with Rosicrucianism this world is also called the
    • has linked itself with Rosicrucianism, this world has been called the
    • within themselves. In the movement that has linked itself with
    • allows himself to follow certain impulses and forbids himself to yield
    • sway of the ego-that we call Spirit-Self (Manas). Manas is a product
    • substantiality, Spirit-Self is identical with the astral body; there
    • body but has been transformed into Spirit-Self.
    • when the temperament itself is transformed. If a feeble memory has
    • consciously only in respect of the development of Spirit-Self (Manas)
    • Manas, Budhi and Atma (Spirit-Self, Life-Spirit, Spirit-Man) to arise
    • consciously to work at the transformation. Spirit-Self is developed in
    • with Spirit-Self and Consciousness Soul. These nine members are thus
    • 5. Spirit-Self (Manas) together with the Consciousness — or
    • 7. Spirit-Self
  • Title: Theosophy/Rosicrucian: Lecture III: The Elemental World and the Heaven World. Waking Life, Sleep and Death.
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    • itself completely from the physical body, while remaining connected,
    • Out of what is the astral body itself born? It is born out of the
    • harmony with the cosmic astral ocean and reveals itself to the
    • astral body expresses itself in the feeling of refreshed vigour in the
    • harmony, the astral body has of course again to adjust itself to the
    • suffering again in such a way that he must experience in himself all
  • Title: Theosophy/Rosicrucian: Lecture IV: The Descent to a New Birth
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    • individuality himself. Mediums believe that they are in contact with
    • When the human being has passed out of Kamaloca, he has weaned himself
    • except to care for himself; as well as this he has very important work
    • death and a new birth? He himself is working from out the spiritual
    • plant nourished by the sunlight receives into itself not the physical
    • Thus the human being himself gathers together his astral body. These
    • is dependent upon beings external to himself. Consequently the human
    • has in store for him. He can say to himself (but he forgets it when he
    • physical instrument aright when he allows himself to be born into it
  • Title: Theosophy/Rosicrucian: Lecture V: Mans Communal Life Between Death and a New Birth. Birth into the Physical World.
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    • — this in itself brings a feeling of beatitude. Devachan is thus
    • clothes himself with an astral body. Through what is contained in this
    • era, the Redeemer Himself, Christ Jesus, was depicted by the symbol of
    • expressed itself in a certain process of decay in their astral and
    • being of the single, egoistic self, but to work in such a way that we
  • Title: Theosophy/Rosicrucian: Lecture VI: The Law of Destiny
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    • emanating from the event itself, and both are strengthened. These
    • self-murder. Everyone who lies places obstacles along his own path.
    • attaches it to himself All his thoughts and feelings and experiences
    • illness, has worked bad impulses into himself. Thus we have it in our
    • self-profit and wishing only to work for the well-being of all mankind
    • bear pain can create in himself the foundations for wisdom; indeed
    • creates in himself the disposition to illness, it must be fully
    • constitutes a deed, expressing itself in such a way that it has a
    • permeated by beings from which man must free himself; these beings are
    • — the Ego itself also being a Spirit. In actual fact the human
    • many other things. The Movement of Spiritual Science itself is the
    • there is no steadfast centre of will. The materialist scatters himself
    • this materialism works itself out among racial stocks and among whole
  • Title: Theosophy/Rosicrucian: Lecture VII: The Technique of Karma
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    • tableau. It is the feeling of expansion, growing out of oneself. This
    • individuality, where he feels: I am myself all these pictures. He
    • experiencing oneself as an astral being, spread out in space,
    • the meantime, you feel yourself at the place in Kamaloca where he now
    • at the place where they now were and he was obliged himself to
    • The individuality himself seeks his parents, although under the
    • evolution of humanity itself, not only during the Earth period but
    • induces the human being to pour definite heart-poison into himself for
    • and Earth. This Sun released itself from the substances and beings
  • Title: Theosophy/Rosicrucian: Lecture VIII: Human Consciousness in the Seven Planetary Conditions
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    • being orientated himself rightly with regard to the things around him.
    • earlier had within himself has come out and fastened itself on the
    • physical body had already become by itself, and worked on it further.
    • dreamy state like the Moon-human being, but in complete self-control,
  • Title: Theosophy/Rosicrucian: Lecture IX: Planetary Evolution I
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    • Imagine yourself standing before a mirror from which your own figure
    • need to keep it all within itself.
    • body and the Ego, and, prefigured in the ego, Spirit-Self, Life-Spirit
    • Spirit-Self
    • say “ I ” to himself. Into your bodily nature there has been
    • The one kind has elaborated egoism in a noble, self-reliant way, and
    • of it, the Sun permeated itself with it, and then rayed it back; being
    • sunlight. The plant takes up the sunlight, permeates itself with it
    • permeated itself with light and with other ingredients too, and as the
    • over inwardly. But it not only permeated itself with the light, but
    • Egoism who implanted the sense of freedom and self-reliance and stood
    • ego, Spirit Self, Life Spirit and Spirit Man and the eighth member,
    • The Sun was itself a kind of being of air, surrounded by that
  • Title: Theosophy/Rosicrucian: Lecture X: Planetary Evolution II
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    • gathered itself into a globular mass apart from the Sun; two planets,
    • at that time had separated itself from the Sun.
    • planetary Sun it still contained all of this within itself. But since
    • worth-the Moon-containing in itself the present moon and present
    • round itself. Through the latter movement which takes place
    • round itself Such a different kind of movement, however, had a great
    • Now I will describe to you the Moon planet itself. Here I must say,
    • divine beings, that it had not yet emancipated itself, fallen out from
    • itself united with the ancient god of darkness was capable of killing
    • etheric body, astral body, ego, Spirit-self, Life-spirit and
    • fire-mist. It has evolved further, has differentiated itself into our
    • bodies comparable to what man himself creates today with the blood.
    • it that if he pictures things to himself, this will guide him to the
    • out of itself the present moon. That means the worst substances and
    • become able to receive into himself the Ego which formerly hovered
    • developing the red blood in himself, and of ascending to the level he
  • Title: Theosophy/Rosicrucian: Lecture XI: Evolution of Mankind on the Earth. I
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    • kind of plant-mineral, animal-plant and man-animal; man himself on
    • as a being which itself possessed a sort of life, somewhat like a
    • itself a kind of homogeneous plant-mineral. Its rocks were in fact
    • prevailed than here on Earth. On Earth a man feels himself as an
    • felt itself as feminine. And now you know that the Moon was irradiated
    • Moon-state, where the Sun had already released itself. Everything
    • remained behind that had earlier already detached itself as Moon. Once
    • lungs. Through this man became capable of receiving into himself the
    • stands above the Ego-Spirit-Self or Manas. This metamorphosis of the
    • learning little by little to raise and support himself on the earth.
    • And now how did the Earth appear, after having freed itself from the
    • hovering, the forefathers of man. The Spirit-Self endeavoured little
    • the human sheaths, and that Spirit who himself drew into man at the
    • purification, even as the evolution of humanity itself is a purifying
    • what separated itself out from the atmosphere are the substances from
    • nature. Something more solid formed itself by degrees out of the soft
    • so to say, by the forces of the Sun itself. The Sun experienced itself
  • Title: Theosophy/Rosicrucian: Lecture XII: Evolution of Mankind on the Earth. II
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    • itself, and this went hand in hand with the rise of the two sexes. And
    • forms red blood within himself becomes the scene of a perpetual
    • “ego.” A self-reliant independence did not exist in the
    • remembrances of that picture world. That world itself had sunk from
    • Here man learnt to recognise a law in nature itself. When he looked up
    • himself experiences as spiritual. This is the case in the Greco-Latin
    • without; he represents the principle of Manas, Spirit-Self, which
    • Zeus represents man raised above himself), if you find still left in
    • Roman jurisprudence something of man that goes out beyond himself (for
    • so employed has descended below itself right into matter.
    • descend below itself in order to be able to mount upwards again —
  • Title: Theosophy/Rosicrucian: Lecture XIII: The Future of Man
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    • corporeality, brought forth another being from itself. This did not
    • gives you more or less a picture of this materialisation from oneself,
    • selflessness, their feeling of sympathy for one another, becoming
    • namely, through spiritual knowledge itself. There is no other means of
    • indivisible. It does not depend on popular vote it is true in itself.
    • before he occupies himself with what is to be found in the highest
    • the soul has itself worked in the body during all its incarnations.
    • worked on himself during millions of years. Whereas nowadays you can
    • Thus it is man himself who will bring about the future form of his
    • as he separates himself from the hard parts, he is approaching his
    • live within it, but will float above it, the body will itself have
    • itself substances of a plant nature. All that works in man today, as
    • will have grown soft the inner badness of the soul will express itself
  • Title: Theosophy/Rosicrucian: Lecture XIV: The Nature of Initiation
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    • himself the wisdom which exists in germ in every human being.
    • the midst of modern life he must be able to cut himself off for a time
    • without thee I cannot live. And it must incline itself to the earth in
    • gratitude. Likewise must the animal bear itself to the plant, for it
    • bear himself with regard to the animal. And if man has ascended
    • higher, he must say to himself: I could never stand where I do without
    • in an inner vision one sees oneself as the Christ washing the feet of
    • himself thus far in his life of feeling, nor does this sign fail to
    • deepens oneself in the following: How would it fare with you if the
    • should stand upright, you should make yourself strong to meet all the
    • expression is a vision in which one sees oneself scourged, at first in
    • himself with the crown of thorns and is sensible of an external pain
    • accustom himself to carry his body through the world as if it were a
    • himself. When a man has advanced far enough in this fundamental
    • pupil by his depth of feeling is able to develop in himself the Blood
    • astral, in which he sees himself crucified.
    • The fifth is the Mystic Death. The pupil raises himself ever
    • independent being as the finger on my hand. He feels himself embedded
    • itself to mortal man. That is the Descent into Hell; each one
    • advanced so far he must say: I have already accustomed myself to look
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  • Title: Theosophy and Rosicrucianism: Lecture I: Theosophy and Rosicrucianism
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    • itself from these illnesses and show what it is capable of.
    • Such a person may say to himself: When I was a child, I still
    • just allow oneself to be driven along by ordinary life.
    • those who doubt! — No opinion can be more selfish or
    • spiritual worlds. Whatever manifests itself upon the earth,
  • Title: Theosophy and Rosicrucianism: Lecture II: Introductory Explanations Concerning the Nature of Man
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    • related to our real self. Even as the shadow upon the wall is
    • remains the same; if it only depends upon itself. But this is
    • itself, there is something in this substance which prevents
    • component parts of its substances if it were left to itself,
    • develop himself so as to be able to perceive this etheric
    • man's physical body, and when the etheric body severs itself
    • wisdom which reveals itself in the structure of the heart.
    • itself in the physical world as a sensation, but only in the
    • physical and etheric body; but when it extricates itself from
  • Title: Theosophy and Rosicrucianism: Lecture III: Man's Self-consciousness
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    • MAN'S SELF-CONSCIOUSNESS, HIS WORK UPON THE LOWER MEMBERS OF
    • as his self-consciousness. Those who see this in the right
    • self-consciousness” expresses at the same time
    • the true meaning of human life. Self-consciousness is the
    • which can only be applied individually to one's own self. To
    • “Spirit-Self”. This is the fifth member of his
    • Spirit-Self,
    • it loses its first task, it devotes itself intensely to this
    • itself also from the astral body, so that a kind of etheric
    • self and is conscious of this. In this state of
    • self-consciousness the astral body now passes through a time
    • ideal art is, the more the ideal essence manifests itself
    • Ego has united itself with that which it has gained from the
  • Title: Theosophy and Rosicrucianism: Lecture IV: Man's Further Destinies in the Spiritual Worlds
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    • severed himself from his physical body and from his etheric
    • always presents itself to him: It is the moment when he first
    • he himself is spirit. Normally this takes place about thirty
    • emancipated himself from his bodily involucres, for the most
  • Title: Theosophy and Rosicrucianism: Lecture V: Metamorphoses of Our Earthly Experiences in the Spiritual World
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    • himself otherwise that by admitting that he must either
    • the light itself, and similarly the eye would degenerate if there
    • instrument through which the spirit manifests itself, it is
    • participate in the development of the earth itself, through
    • myself have, so to speak, prepared my bed in the very place
    • For if you look in to the shadow which you yourself throw,
  • Title: Theosophy and Rosicrucianism: Lecture VI: Man's Descent into an Earthly Incarnation
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    • itself in the course of physical heredity, and the other is
    • or less the way in which you can picture to yourself what I
    • surrounds itself with an astral body. This process takes
    • longer orientate yourself in space. The mathematical talent,
    • mother knows that the child is part of her own self. But
    • could be just as selfless as this mirrored image, to the
    • we must think of a selfless creative activity: We ourselves
    • himself: Look at the world: All the Beings in it are, after
    • Himself everywhere.
    • Folk-soul, that is to say, if it did not insert itself
    • self-consciousness
    • into to evil, that is to say, into selfishness, belongs to
    • these errors of the Ego (which is our own Self). To these
    • errors belong all the aberrations of selfishness and egoism.
    • egoism into altruism, every form of selfishness to
    • selflessness. Thus we may see in the Lord's Prayer a prayer
    • on the contrary, manifest itself in its whole depth.
  • Title: Theosophy and Rosicrucianism: Lecture VII: The Law of Karma
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    • itself does not become much cooler.
    • that moment onwards in which man took upon himself guilt.
    • injustice apparently presenting itself to a superficial
    • itself does not mean that I have done something; but
    • individual persons, for man should not consider himself as a
    • finger severed itself from the body.
    • self-contained personalities whose descendants become strong
    • particularly selfish sense of grasping and hoarding things
  • Title: Theosophy and Rosicrucianism: Lecture VIII: Supplementary Thoughts on the Law of Reincarnation and Karma
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    • incarnations. In itself it is a problem which shocks modern
    • than spiritual science itself.
    • built up by the physical body itself.
    • etheric body, astral body, Ego, Spirit-Self, Life Spirit,
    • ancient Sun put out, cast out from itself all the essential
  • Title: Lecture: The Earths Passage Through Its Former Planetary Conditions
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    • Sprit-Self or Manas, their Life-Spirit or Buddhi, their Spirit-Man or
    • body and Ego, Spirit-Self, Life-Spirit and Spirit-Man, so these
    • Ego, Spirit-Self, Life-Spirit, Spirit-Man, of the Holy Ghost, the Son
    • highest of all, gave their Ego as an offering of self-renunciation
    • in a selfish manner.
    • be active. This contrast has always been felt. Christianity itself
    • Spirit-Self, the Life-Spirit, the Spirit-Man or Atma, then the Holy
    • begins to circle around it. The ancient Sun thus divided itself into
    • body, then the Ego, Spirit-Self, Life-Spirit, Spirit-Man or Atma, and
    • had already severed itself from the Sun, was quite different from the
  • Title: Theosophy and Rosicrucianism: Lecture IX: The Earth's Passage Through its Former Planetary Conditions
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    • member is the physical body; then came their Sprit-Self or
    • Spirit-Self, Life-Spirit and Spirit-Man, so these Beings
    • consisted of Ego, Spirit-Self, Life-Spirit, Spirit-Man; of
    • of self-renunciation and sacrifice; but the others followed
    • the development of their Ego in a selfish manner.
    • This contrast has always been felt. Christianity itself makes
    • astral body, then comes the Ego, the Spirit-Self, the
    • itself into two parts; the more highly developed substance
    • Spirit-Self, Life-Spirit, Spirit-Man or Atma, and then they
    • itself from the Sun, was quite different from the movement of
  • Title: Theosophy and Rosicrucianism: Lecture X: Further Stages of the Development of Our Earth
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    • also transformed itself, so as to be able to become the
    • himself, and if we are told that these two men are relatives,
    • Earth itself underwent changes, these beings also changed;
    • depends the capacity of being able to experience oneself as
    • himself as a part of the whole blood-brotherhood, even as the
    • narrower; he separated himself from his environment little by
    • confined within his own self, within his Ego.
    • longer experience ourselves selflessly as a part of
    • exercised such a pure and selfless influence upon the
    • time in which the Sun first severed itself from the Earth and
    • from the Moon; and when the Moon severed itself from the
  • Title: Theosophy and Rosicrucianism: Lecture XI: Progressive Development Through the Different Cycles of Culture
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    • the Moon separated itself from the Earth, but we also tried
    • itself from the atmosphere which went away with the Moon, the
    • orientate himself in other ways. The ocean contained all the
    • of immense size; it enabled man to orientate himself in the
    • little, as the air freed itself from the moisture and man
    • could raise himself above the water, so that he began to
    • to transform himself into a being with red blood, and then he
    • animal man perceives more or less a piece of himself which he
    • seen in man himself.
    • and self-consciousness and like a dreamer he wandered about
    • the Hindoo immersed himself in the starry world, this world
    • the Godhead into which he penetrated and immersed himself.
    • the sphinx, which faces us like a riddle of evolution itself:
    • as Maya. He began to face his own self. Within the world
    • united himself with the external reality and out of his own
    • ancient Egypt and Chaldea he still immersed himself in the
    • concerning the spiritual significance of the earth itself and
    • himself in the physical world. The Hindoo still looked, upon
    • will be able to express himself as he develops towards a
    • must not despise it, but unite himself with it.
  • Title: Theosophy and Rosicrucianism: Lecture XII: The Stages of Christian Initiation
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    • the human being then united himself with his soul-spiritual
    • Ego-nature expressed itself in the red blood. As long as the
    • that the power of the Ego, the power of selfishness would
    • say of himself: “Everything which still existed in the
    • more have increased man's selfishness and egoism. The
    • lose itself in selfishness. The true mystic sees in the blood
    • of Christ Jesus Himself is a deep mystical fact; and can only
    • Christianity the Mystery Itself has descended to the earth.
    • self--discovered truth.
    • feeling, you must think the following: Transfer yourself into
    • inner symptom consists in the fact that he himself
    • side; but you must arm yourself against everything so that
    • towards me, I remain upright, I do not allow myself to
    • inner symptom is that one sees oneself upon the astral plane
    • one, to see oneself in the situation of the Redeemer with the
    • see oneself on astral vision hanging upon the Cross.
    • spirit, and how the Gospel of St. John itself contains the
    • which enables him to see Christ Himself. But those who wish
  • Title: Theosophy and Rosicrucianism: Lecture XIII: The Rosicrucian Training
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    • time with space. Imagine yourself standing here, and two
    • expressed Himself, the “Word” or the
    • procreate himself through the Word.
    • procreate himself in purity without the intromission of
    • believe that he can train himself unless he first grasps
    • says to himself: In the ancient Land of Mists this was once
    • Holy-Grail. Since I cannot express myself in any other way,
    • producing itself in purest chastity,” And his
    • again and reproduce itself chastely, by allowing itself to be
    • yourself will once more believe in the stork! Your words can
    • you press the seal into the wax. Of the seal itself nothing
    • and the ancient Indian culture developed itself when the sun
  • Title: Theosophy and Rosicrucianism: Lecture XIV: Further Stages of Rosicrucian Training
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    • is developing, and in the future, the human body itself will
    • seven parts, for he will also have the Spirit-Self, the
    • within himself, through his own power. Man will in the future
    • humanity, and secondly he himself acquires the power of
    • thus concentrate yourself upon that point where the physical
    • “Know thyself!” But a very harmful influence has
    • look within yourself, and this will enable you to know the
    • leads to the knowledge of our lower self, which we have in
    • any case. Self-immersion never shows us more than we have
    • already have. Real self-knowledge only arises in the
    • only indicate the path long which you can gain self-knowledge
  • Title: Gospel of John (Basle): Lecture I
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    • aletheia — is Spirit Self, devotion — charis
  • Title: Gospel of John (Basle): Lecture II
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    • only be uttered by a man with reference to himself; this word
    • God is expressing Himself in him. In respect of the ego, the
    • itself than a finger on our hand can say “I” to
    • itself. If the finger desired to name its “I,” it
    • Self.
  • Title: Gospel of John (Basle): Lecture III
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    • other hand (from the spiritual side) the Spirit Self. Man at
    • receiving an ego, for this astral body formed itself into an
    • Spirit Self
    • Spirit Self
    • have been able to develop himself corporeally. If, on the
    • one of the Sun-Beings uniting himself with the Moon that
    • with the Sun; that one of these Beings separated himself from
  • Title: Gospel of John (Basle): Lecture IV
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    • bearer of the ego, inclined towards the Spirit Self, Life
    • beginning there were group-souls; the individual felt himself
    • and thereby has a source of warmth within himself, his
    • them into himself through his breath. Between Man and these
    • example of this is the Hebrew people, which felt itself as a
    • did man learn to say “I” consciously to himself.
  • Title: Gospel of John (Basle): Lecture V
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    • Christianity on humanity. Humanity is to raise itself to a
    • impulse arising within himself, to act towards his neighbor
    • able to raise himself into this relationship to all his
    • transformed into Spirit Self. But this takes place step by
    • the Spirit Self pours into the purified and mature spiritual
    • astral body into Spirit Self. This Spirit Self then impresses
    • itself into the etheric body, as a seal impresses itself into
    • completely, the Life Spirit then imprints itself in the
    • Deity could only be perceived by one who had himself made the
    • then experience for himself the truth of what is written in
    • Christ Himself.
    • by the Master Himself. “John” describes his own
    • 38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. \
    • 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; \
    • St. John's Gospel being initiated by the Lord Himself that
    • body to the Spirit Self so simply. The Ego transforms the
    • so to purify it that Spirit Self can arise in it.
    • development of the Spirit Self has only just begun; it is
    • or principles; but as the Spirit Self and the spiritual soul,
    • united, we often speak of seven parts. Spirit-Self is the
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  • Title: Gospel of John (Basle): Lecture VI
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    • Soul. The Spirit Self is only just beginning to unfold. Let
    • to say “I” consciously to himself. Before that
    • the Gods Ormuzd and Ahriman; he strove to unite himself with
    • occupied himself in applying his science to the things of the
    • Spirit Self
    • possible for Christianity to adapt itself to all the forms of
    • In the sixth age the Spirit Self, as yet is only in a
    • and true Christianity will only be there when the Spirit Self
    • has been developed. Then humanity prepares itself to receive
    • develop the Spirit Self within them will in the next age make
    • receive into itself the spiritual life which the Christ
    • expresses itself later in the physical body. The nervousness
    • and seventh ages of civilisation the Spirit Self and the Life
    • He conducted Himself already at that time as men will conduct
    • spiritual soul. The Spirit Self then develops in the
    • Spirit Self is no longer the husband in the old sense. The
    • sixth, the Spirit Self, represents the Divine and Eternal.
    • principles need to be purified from outside, the Spirit Self
    • will keep man himself pure. The body of Christ is already
  • Title: Gospel of John (Basle): Lecture VII
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    • change his shape, to metamorphose himself. It is quite a
    • the astral body)? Man adapted himself to the body, but the
    • has developed himself further in a straight line and has left
    • soul of Jesus and filled it as the Spirit Self, under the
    • man would not have wakened to self-consciousness; he would
    • then left to itself; it creeps away to the centre of the
  • Title: Gospel of John (Basle): Lecture VIII
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    • divine ego-consciousness; the other feels in himself
    • threefold tree, which revealed itself to many in radiant
    • fire, and its glow then formed itself into the words:
    • with the aid of the plant, but by man himself.
    • accomplish consciously within himself that which is now done
    • the carbonic acid for himself. The initiate can already see
    • seeds are the three divine parts; Spirit Self, Life Spirit
    • astral body and forms out of it the Spirit Self; it works on
    • body, the Spirit Self is formed, and in it then arises the
    • Spirit Self
    • man must take in order to unfold Spirit Self, Life Spirit,
    • that Christ, through His death, has taken upon Himself the
    • self-sacrifice Christ Jesus connected Himself with the whole
    • body all that man does; for karma must always express itself
    • deed, has connected Himself with the karmic development of
    • life in the Sixth Age. In that Age the Spirit Self, which
    • Spirit Self unites with the Life Spirit. Humanity will then
    • wine? As the Earth itself is the Body of Christ, He could
    • make the forces of the Earth active within Himself. On the
    • will awaken within himself the power to see spiritually. It
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  • Title: Lecture I: Occult Signs and Symbols
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    • forms out of water, so does the physical body fashion itself out of
    • himself in the pentagram, as it were; then he will find the currents
    • earth itself was in an earlier embodiment called the Saturn
    • planet, on the Moon, the astral united itself with it. Then the Moon
    • transformed itself into earth, and to the three bodies of man already
    • and spiritually, then the astral body becomes the spirit self or
    • will transform itself into other planets. Today it is dark. Were one
    • body. Certain passions he has so understood that he says to himself,
    • our bodies, so wisdom relates itself to light that streams out into
    • it is that the old man developed himself from the boy who stands next
    • to him, so unlikely is it that the earth has developed itself from
    • the earth, also revolve, and you also know that the sun itself moves.
    • and the other planets, but also the movement of the sun itself. Here
    • matter formed itself into a solar system, into a planetary system.
    • consideration. Everyone who has occupied himself for some time with
    • time. The earth transformed itself out of this fiery-fluid condition
    • expressed itself. The outer seeing of objects was developed quite
    • itself from the air, our present kind of perception came about. Man
    • was only then able to see himself when he saw other objects around
  • Title: Lecture II: Occult Signs and Symbols
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    • architectural style, which expresses itself in the arch that consists
    • becomes a force in him. In accordance with it, he forms himself.
    • human shape forms itself through such impressions. What was built
    • mist surrounded Atlantis. When you picture to yourself how mist
    • itself. Through long periods of time the human souls had to work on
    • body shaped itself. Let us go into this more deeply! Let us picture
    • present body to shape itself, the human being had to be surrounded by
    • this form was given to him so that the body could form itself
    • thereby. Just as the mood of the mystics modeled itself out of the
    • was lived in vessels, in which humanity gradually accustomed itself
    • transformed itself into our present earth; the condition of the
    • expresses itself in the fish form, for this is the highest material
    • symbol for the earth as it developed itself out of the Moon. The fish
    • is the symbol for spiritual being as it has developed itself out of
    • has its lowest being in the snake. What separated itself as watery
    • substance, as pure water, could manifest itself as fish. To the
    • himself. Let us make it clear to ourselves how man arrived at his
    • certain condition, man identified himself in a certain way with his
    • body. His body transformed itself into alternate conditions. At first
    • itself into another, again into another, and then into a fourth.
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  • Title: Lecture III: Occult Signs and Symbols
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    • oneself in the nature of numbers in order to gain an insight into the
    • appears to us in the world, whatever reveals itself, whatever is not
    • itself without being related to the number two. Light alone cannot
    • reveal itself. There must also be shadow or darkness — that is,
    • here that a man first becomes a being who knew something of himself
    • and could distinguish himself from objects. For this to occur, it was
    • to a consciousness that is bound up with self-consciousness for the
    • who knew something of himself and could distinguish himself from
    • himself from outside, but he also had to slip into this body,
    • perceive himself therein, and say “I” to it. Only because
    • a man finds himself completely in his body has he been able to
    • he identifies himself with his body. Only gradually, through
    • immortality with self-consciousness. Through death a man acquires
    • the Divinity revealing itself. There is a statement in occultism that
    • evolution, and the other in which the plant has folded itself up and,
    • occurs when a being that has many organs so forms itself that nothing
    • inner warmth poured itself out over great numbers of people. Not only
    • inwardness, that spreads itself over all strata of the
    • two. What is this third aspect? Imagine yourself facing a phenomenon
    • out of nothingness that unites itself with the two (involution and
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  • Title: Lecture IV: Occult Signs and Symbols
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    • by occultists of all times, is man himself. The human being has
    • then he will express himself. As men in the future will be able to
    • be able to develop himself. His planet then will consist of fiery
    • animal a group soul. The individual human being is, in himself, a
    • his ego. In the astral world one finds beings like one's self, but in
    • have purified itself on earth, the soul will again ascend to this
    • he will again have taken into himself, and his form will become
    • teaching, one says that one searches for God within one's self. But
    • that future time, the human being will have become self-creative. As
    • himself with our world knows that space in the physical world is not
    • purifies itself, it rises through what is called the world spiral.
    • disclosed wherever something reveals itself, with which a third
    • himself with the spirit that permeates the world, symbolized by the
    • whole world presents itself in such seals, and because the magi and
    • raises one's self to the holy mysteries of the world, and they will
  • Title: Festivals/Easter VI: Easter: The Mystery of the Future
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    • human culture. Christianity has the power in itself of transcending
    • quite unmistakably how in the soul of Richard Wagner himself the
    • present point of time is itself not unsuitable, lying as it does just
    • itself, can be indicated by saying that among the peoples everywhere,
    • worlds, could himself bear witness to what was happening there; he had
    • evolution, his etheric body will gradually loosen itself again,
    • freeing itself from its submergence in the physical body, where the
    • forms. The etheric body must release itself again in order that man's
    • body is loosening itself from the physical, everything that was
    • spiritual world, and has cut himself off from any connection with it.
    • itself from the physical, man is to live his life in any real sense,
    • he must have consciousness of what will then present itself to the
    • Prototype of Christ Himself. The understanding of Christ forms for man
    • but an inner affirmation, a powerful impulse in life itself. It will
    • that which he himself will experience through the ages of time to
    • or he will be able to believe and preserve for himself the
    • these worlds take vengeance, and this shows itself in man's
  • Title: Gospel of John: Lecture I: The Doctrine of the Logos
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    • to make this great document itself comprehensible by means of
    • soul without knowing anything about the Gospel itself, just
    • the other hand, even if the translator himself were a poor
    • Spiritual Science itself we can gain knowledge about the
    • itself.
    • Science interpretation, he will not need to concern himself
    • entering upon a consideration of the Gospel itself.
    • what it then itself later opposed. So you see how in fact the
  • Title: Gospel of John: Lecture II: Esoteric Christianity
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    • the contrary, cannot of itself retain its form. It has its
    • leaves this union of astral body and ego and resolves itself
    • these members within itself, so we must think of it as not
    • concern himself about his physical and ether bodies, but
    • which he himself deserts. However, these bodies would not be
    • for that matter no ether body, can exist by itself. Even the
    • by itself than the stone today can exist by itself. The
    • which was directly founded by Paul himself, the purest
    • itself. In each human being of today, the astral body is
    • name of Manas; in English, Spirit-Self. Although the human
    • astral body, Manas or Spirit-Self. Thus we may say that in
    • Spirit-Self, the work of the ego, the product of the activity
    • being will continue to work upon himself. The Earth will pass
    • Manas or Spirit-Self, his entire ether body into Budhi or
    • ego. And this ego itself dwells within the astral body, when
    • as Manas or Spirit-Self it permeates this astral body. The
    • the human being himself will some day be able to give to the
    • which he cannot yet control? It is the Spirit-Self, but a
    • divine Spirit-Self. The real spiritual life of mankind is
    • a divine being, the Spirit-Self. But out of this whole
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  • Title: Gospel of John: Lecture III: The Mission of the Earth
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    • the Earth, the light of the ego itself was now enkindled and
    • became capable of saying to itself “I AM.” Thus,
    • self-consciousness of the human race. This “I
    • AM,” this capacity for full self-consciousness,
    • gradually the ego, that is to say, full self-consciousness,
    • the human being immersed himself in his physical body for a
    • must not forget that a truly genuine self-consciousness, such
    • human being did not feel himself as an independent entity,
    • himself a part of a divine spiritual consciousness, part of a
    • divine ego, just as the hand feels itself a part of the
    • physical organism. He could not have said of himself “I
    • he be in possession of his full self-consciousness, that he
    • consciousness, before he possessed full self-consciousness,
    • implanted within him in his dull, not yet self-conscious
    • of full self-consciousness.
    • human creature familiarized himself with the spirit world
    • activity. The power that manifests itself as love in the
    • earthly mission to the Earth revealed Himself first in the
    • could reveal Himself to clear, waking day-consciousness.
    • nature creates for itself the external body fitted to it and
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  • Title: Gospel of John: Lecture IV: The Raising of Lazarus
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    • what is usually called a miracle — in the Gospel itself
    • initiated could himself have experiences and personal
    • for a perception of the world in which he then finds himself.
    • itself had to be impressed upon the ether body just as the
    • upon the surrender of the man himself to the inner processes
    • Esotericism. This only Christ-Jesus Himself could perform
    • initiated pupil. The Lord Himself had initiated Lazarus and
    • the Gospel refers. He is the risen Lazarus himself and the
    • been conferred upon me by the Lord Himself.” Therefore
    • myself say, I the Risen One; but only after I have been
    • of the new John whom the Lord Himself had initiated,
    • the word, been initiated through Christ-Jesus Himself.
    • namely, that He who had appeared was the Christ Himself.
    • Baptist represent himself in the first chapters of this
    • himself could repeat all that he, the Baptist, already knew,
    • himself. Let us present it once more in the best possible
    • did John describe himself? You will remember that people were
    • characterization of himself. Why does he call himself
    • when it is given as a voluntary offering by self-conscious
    • lion were able to say “I” to itself, the
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  • Title: Gospel of John: Lecture V: The Seven Degrees of Initiation
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    • Disciple,” initiated by Christ-Jesus Himself. One might
    • mentioned. Nowhere in the document itself will you find any
    • Bible. The author entitles himself a Doctor of Theology.
    • really could not believe my eyes and said to myself: there
    • the folk itself; thus among the Persians, for example, an
    • himself with complete resignation to the outer life, but what
    • life within himself in such a way that he defends occultism,
    • himself more as a member of a group-soul than as an
    • ego should feel itself fully independent and separate,
    • existing completely within itself and people should be united
    • self-conscious, ego-endowed human being.
    • addressing Himself to those who had freed themselves from the
    • baptized with water. This was its symbol: Let yourself become
    • Christ had to tell how mankind could raise itself to the
    • Himself so fully to their habits of life that he turned water
    • “When I speak of Myself in a higher sense, of the I AM,
    • within himself. My ego is one with the Father, but in general
    • find within himself as his own eternal base, the God which I
    • discover the “I AM,” the God, within himself.
    • ancient gods. However, anyone who felt himself deeply rooted
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  • Title: Gospel of John: Lecture VI: The "I AM"
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    • crystallizing itself out of it.
    • and took into itself the fiery element. Thus what was
    • himself thereby to become a true earth dweller. In the last
    • physical body, he cut himself off, as it were, from the
    • he slowly severed himself from his earlier connections, when
    • able to develop his ego, for he had not yet released himself
    • to unite himself again consciously with the gods, his true
    • had severed itself from that condition in which it previously
    • “son of man” who had severed himself from
    • Logos proclaims His name, that part of Himself which can be
    • the “Spirit-Self.” Thus there streams into that
    • first trace of the Spirit-Self. However that which lives and
    • appears in Manas itself must be called by another name. It is
    • which can be taken into oneself. When the Logos simply
    • calls Himself no longer “Manna,” but the
  • Title: Gospel of John: Lecture VII: The Mystery of Golgotha
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    • would have presented itself to him. Before the Event of
    • began to unite with the earth itself. And because the Logos
    • and then after a time it embodies itself anew. Thus between
    • state. Out of a sort of spiritual, self-animated, externally
    • exists there within the earth? The Logos itself which through
    • which is the Christ Himself, and then he will feel how the
    • Manas or Spirit-Self. When the ether or life-body has been
    • them into Spirit-Self, Life-Spirit and Spirit-Man. For the
    • to work Manas or Spirit-Self by degrees into what had
    • as it were, develop Manas within himself by means of all the
    • higher members of his being (Manas or Spirit-Self, Budhi or
    • on, by degrees, develop within himself the force to evolve
    • simultaneously become Manas or Spirit-Self; the ether body so
    • and strengthening himself through this Christ Impulse, he
    • draws into himself the force that can accomplish this
    • transformed itself into Spirit-Self, selfishness or egotism
    • developed Spirit-Self, there will be no more selfishness; no
    • the Christ into himself? It means that he has learned to
    • into himself make it possible for him to become master even
    • into himself, that it could completely pass over upon him.
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  • Title: Gospel of John: Lecture VIII: Human Evolution in its Relation to the Christ Principle
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    • “I” to himself. Then appeared what we yesterday
    • experiences which can be had by one who acquaints himself
    • independent human self-consciousness. The leader of this
    • might force himself back in consciousness to his former
    • world wherein he found himself in order to be transported
    • himself out of the physical sense-world. Here he is in the
    • the cultural mood itself — in accordance with the
    • human being allied himself with the good gods against the
    • you yourself travel, you do so only because of something that
    • himself so much a separate individual? And, moreover, what
    • was it that prepared him for this strong feeling of self in
    • he objectified himself in matter and form. He concealed his
    • post-Atlantean civilization God Himself appeared as a man, as
    • human being fashioned an image of himself, we may say: What
    • time when he felt himself as a member of the Godhead to a
    • feeling of himself as a personality. He could comprehend as a
    • personality even the Godhead Itself which, embodied in the
  • Title: Gospel of John: Lecture IX: The Prophetical Documents and the Origin of Christianity
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    • geometry itself, what do they know of the geometry of Euclid,
    • gained out of the life of the spirit itself. If a person has
    • found these truths for himself and then is directed to the
    • itself, but was due to subsequent foreign influences.
    • self-consciousness had by degrees been developing
    • individual human being felt himself united through the blood
    • feeling oneself spiritually sheltered within the
    • that the individual felt himself preserved within the whole
    • Himself refers to Isaiah:
    • revealed Himself spiritually, as Isaiah spoke of the
    • period, the individual felt himself as a member of the whole
    • spirit had not yet fully expressed itself in matter. In the
    • The present Church is a place for preaching. The God Himself
    • wished to create a dwelling place for Himself. This was the
    • within itself, and of what was felt as the Divine in outer
    • of the age. Consequently it happened wholly of itself, that
    • at all, must say to himself: It is extraordinary that the two
  • Title: Gospel of John: Lecture X: The Effect of the Christ Impulse Within Mankind
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    • or for self-consciousness. By this we understand quite
    • position to develop a self-consciousness in which it was
    • or “I AM,” out of himself. That could only occur
    • to become the bearer of this self-consciousness, and the
    • degrees, Manas or Spirit-Self had to enter into the human
    • being. The influence of Manas or Spirit-Self begins with our
    • Spirit-Self will have overshadowed us to a certain degree.
    • become a fit instrument for this Manas or Spirit-Self. Before
    • have the higher members, Spirit-Self, Life-Spirit and
    • directs himself outwardly, whereby the perceiving human
    • itself a process of reflection in the ego, in which ideas are
    • the ego-consciousness begin to extend itself, and we can see
    • to Manas or Spirit-Self. That will be a time when men will
    • yet fully overshadowed by Spirit-Self there will be opinions
    • cultural epoch, that Spirit-Self draws into human beings, a
    • Brotherhood, because not only will the Higher Self sink down
    • into its lower form as Spirit-Self or Manas in certain chosen
    • and the union of the human ego with Manas or Spirit-Self was
    • Spirit-Self into themselves. They must reach a very much
    • it has itself been materialistically interpreted. Thus, in a
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  • Title: Gospel of John: Lecture XI: Christian Initiation
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    • understand what it means to unite oneself with the higher
    • spiritual worlds, to prepare oneself to receive the higher
    • person who could lift himself above the outer physical
    • is, he lifts himself above the feelings and sensations which
    • also through adapting himself to the region of the earth in
    • the Spirit-Self. The initiate had to anticipate whither human
    • only just what he himself perceives, but nothing else; he
    • what he himself perceives, demands not only that we
    • understand anything different from what he himself perceives
    • of which each individual sets himself up as a kind of little
    • withdraws during sleep. Just as this sponge adapts itself to
    • itself again according to the forces inherent in it as soon
    • bow itself down to the stone and say: — I bow myself
    • scale must incline himself to the lower and say: To those on
    • "For weeks must thou surrender thyself to this cosmic feeling
    • the astral, the inclining of the Higher Self to the lower.
    • stage, the pupil is told: "Thou must develop within thyself
    • is subjected to jeers and gibes. He must say to himself:
    • — “Come what may, I must hold myself erect and
    • himself to this, he felt something like pricking upon his
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  • Title: Gospel of John: Lecture XII: The Nature of the Virgin Sophia and of the Holy Spirit
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    • affected in such a way that it develops within itself the
    • he has reached the point where he can himself actually reproduce
    • himself — naturally according to his ability to do so
    • sufficiently developed through katharsis and able of itself
    • description in the Gospel itself, beginning with the 13th
    • “Know thyself.” But the most dangerous thing in
    • not reached previously. If a person practices self-knowledge
    • only by brooding upon himself, he sees only what he already
    • knowledge of his own lower self in the present meaning of the
    • into itself, but only by looking outward at the sun, so must
    • words, “Know thyself,” in the Greek, they do not
    • fructify yourself with what streams into you from the
    • spiritual world. “Know thyself” means: Fructify
    • thyself with the content of the spiritual world!
    • needed for this namely, that the human being prepare himself
    • susceptible of receiving the higher self. When this has
    • happened, then the higher human self streams into him from
    • self? Is it within the personal man? No, it is not there. On
    • Saturn, Sun and Moon, the higher self was diffused over the
    • “Holy Spirit” into himself, speaks forthwith in a
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  • Title: Astral World: Lecture I
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    • self-evident, and those who have joined inwardly in our Group meetings have
    • will feel that he can listen to things as actual facts, as self-evident
    • is invisible but reveals itself in the visible; that is, when we look
    • appears to us to be something self-contained, enclosed in itself, and
    • in our self-consciousness. This self-consciousness is so important,
    • because the self must act as a controller in our individual inner being,
    • uniting them in itself. For the moment the self-consciousness would
    • its self to be a unity, and that all the different concepts of courage,
    • the self as a unity; they would feel as if they were distributed in all
    • would reach the state of no longer feeling himself as ego, as enclosed
    • entity, a self-conscious unity. If he should lose his ego through a
    • he were not aware of himself, but of the separate currents, as if he
    • he lost his ego. He writes to this or that friend — or to himself:
    • himself now as King Humbert, now as someone else, now even as one of the
    • moments of his illness he identified himself with these women-murderers.
    • through the center of self-consciousness rises to the surface. It will
    • substance of the astral plane. It is impossible here to place yourself on
    • form of this thought, and another being stretches out from itself the
    • keep back one's thoughts to oneself, they become deeds immediately;
    • vindicate itself. So that there we have a continual conflict of the
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  • Title: Astral World: Lecture II: Some Characteristics of the Astral World
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    • principles, would express in itself the principle of recapitulation. We
    • there comes to meet it from above, enclosed in itself, the plant's astral
    • body. The plant possesses in itself no astral body of its own, but as
    • directs its perception of taste outwards and regales itself on some
    • sinking down and the plant itself. The plant-world is there for the
    • being that has not embodied itself physically anywhere at all, and you
    • than to fill itself with air and empty itself again. This achievement
    • itself upright. It is a kind of balance-being which gives equilibrium
    • itself. But even this is provided for. Again, on other places of the stem,
    • our ego, and when they no longer work together as a being, feeling itself
    • ultimately betrays itself somewhere in the world of the senses. So you see
    • of the hearing organ, the fish orientates itself in all its movements. The
    • structure that has embodied itself to form the fish may evolve higher,
    • lines of longitude' through which the fish orientates itself—form
  • Title: Lecture: History of the Physical Plane and Occult History
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    • itself absolutely one with a spiritual world, in a world of
    • felt himself at home in these higher worlds in these worlds
    • of saying “I” to oneself, of feeling oneself as a
    • self-conscious being, of feeling oneself as an
    • death and re-birth, in place of the self-consciousness,
    • instead of the feeling: “I am a self-conscious being, I
    • am in myself,” arose the consciousness: “I am one
    • these higher Beings”. The man felt himself one with the
    • epoch, during the sleep condition man felt himself completely
    • self-consciousness; the consciousness of the personality
    • had advanced so far that man wished to connect himself with
    • Roman laws. Whereas formerly man had felt himself part of a
    • Roman for the first time felt himself to be a citizen of the
    • ask: How does the Event of Golgotha present itself when we
    • the spiritual world. An Agamemnon, an Achilles, felt himself
  • Title: Astral World: Lecture III: The Law of the Astral Plane: Renunciation
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    • that not personal sympathy or antipathy speaks, but that feeling itself
    • knowledge, so that a spiritual content reveals itself in symbols. The
    • plane. Rather, the inmost being of the thing itself speaks to us. When
    • what is on the physical plane. In Devachan, the being itself says what
    • rid itself of the striving for these enjoyments; it is thus the period
    • unless the soul had prepared itself. It can experience the astral world
    • and perfect oneself that one learns to know not only the part expressed
    • by the pupil of denying oneself this or that, the exercise of renouncing.
    • or she wants in the true sense to lift oneself up into the astral world,
    • the human individuality would always take into itself the warmth of
    • in the sphere-music, but must also develop in oneself the feeling of
    • we call the Thrones, had the feeling of self-sacrifice when they began
    • being living entirely in materiality, thinks that it loses itself through
  • Title: Concerning the Nature of Pain, Suffering, Joy, and Bliss
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    • body and is able to say to himself: I dispose of surplus forces; formerly,
    • body no longer claims it for itself, this implies blissfulness.
    • has emancipated himself from these hindrances, and as a result, his
    • these feelings, the etheric body must loosen itself from it; it must
  • Title: Lecture: Four Human Group Souls (Lion, Bull, Eagle, Man)
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    • the ego, of self-consciousness. If we observe the process lying
    • himself. Thus twelve egos are sitting in this circle. Let us consider
    • forms a unity in itself, and within it, the egos. Thus there is a
    • They were courageous, self-assertive, sought to overcome the others —
    • sight would have offered itself to the observer. One would have found
    • densified itself to the physical lion body. The bull race, however,
    • itself, so that the procreation of humanity was especially cared for
    • evolution, the process fashioned itself differently. Whereas the lion
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • energetic through many impressions asserts itself, and its inner
    • remained alive. You can see this for yourself if you look at the
    • indication of the necessity not to force yourself to remember
    • memory of the connections with life expresses itself in all that the
  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • medicine, irrespective of its various forms, still makes itself felt
    • medicine assumes greater and greater dimensions and insinuates itself
    • himself to be, he is nevertheless a materialist. For it does not
    • types of illnesses connected with the ego itself and therefore also
    • you see, the first thing you have to ask yourself when somebody comes
    • the stomach itself. In the domain of materialistic medicine, too, you
    • physical body itself, having to do with the physical body, and these
    • hope of forgiveness. For Paracelsus himself said he was not a man of
  • Title: Lecture: The Ten Commandments
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    • corresponds to this document itself. From the details given in the
    • important tasks of this world view, indeed, of anthroposophy itself.
    • yourself. I led you out of the land of Egypt where you could not
    • that is below the divine in yourself, for I am the eternal in you that
    • within Himself on the seventh day. Thus shall your doing and your
    • were told through Moses that the force that had proclaimed itself in the
    • individual Jew still felt with a part of himself a connection with the
    • to feel the ego within himself, to experience God's Name, “I am the I
    • within him. Man must say to himself, “Divine beings have worked upon
    • transformed it to buddhi or spirit self, when by means of his ego, he
    • that man has within himself is to be found in all the rest of nature.
    • experience in yourself. The power that I put into your ego became the
    • within himself, should have a direct relationship to Him. No longer
    • take various images into himself.
    • “Feel this ego strongly within yourself, feel it so that through this
    • the ego, man will of himself become a source of radiating health, so
    • becomes weak and sickly, the ego slowly withdraws itself, the son
    • “I am the eternal divine Whom you experience in yourself. I led you
    • the divine in yourself, for I am the eternal in you that works into
    • he should let it be as a warning to himself: “I shall acknowledge the
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  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • individualities, which expresses itself in the multiformity of life
    • further that reveals itself to us is that the earth itself became
    • individuality the power to change himself Man always has an inner
    • became less and less capable of transforming himself through the
    • yourself actually there in those ancient times when man was entirely
    • himself off from his spiritual surroundings. The further we go back
    • fructification which, as an independent, self-contained being, he had