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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • to manifest itself through the various periods? For truly, he who observes
    • interest is self-evident and universally human. Yet these epics set
    • a personality who feels himself unable to discuss his inner life with
    • self-centred! A being in whose soul divine-spiritual impulses are at
    • because Achilles fought out for himself what he personally had to fight
    • as the glimmering of a world which does not expend itself in the ordinary
    • on the Iliad itself we find many a word of resignation which shows us
    • make himself invisible, that he is invulnerable in a certain respect,
    • relates itself tom Christianity in such a way-that everything which
    • into spiritual science as I shall permit myself to describe it in the
    • restricts itself to what is perceived by the external senses, to what
    • were such that man felt at the same time: — It is not I myself
    • within him. Man felt himself to be a vessel by means of which super-sensible
    • remained a dependent being who would only have felt himself as a vessel,
    • forces have also emerged which have worked on man himself in pre-historic
    • it existed. It was a period in which man did not speak from himself
    • were not speaking of himself when he says “Sing to me oh Muse,
    • of which Siegfried had command, whereby he could make himself invisible,
    • perceive when he is independent of himself, of the etheric body, and
    • body they saw that power which brings in the divine, which itself only
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • song, said that he must frankly consider himself happy to have lived
    • descended from the same ancestors as himself, men in whose veins
    • this battle with his brothers but take up his bow and hurl himself
    • further descriptions. The one is taken from the book itself, the
    • things. He begs Krishna to show himself to him in such manner as he
    • were forced upon it because this soul feels itself related to a
    • himself up to Arjuna, to whom has to be imparted an understanding of
    • is true. Once upon a time man did not say “I” to himself
    • itself. He felt as a soul would feel if its body, which is its
    • this, “I recognize nothing else than myself, and I admit the
    • one not yet understanding himself as an ego but who now has to do so.
    • admitting of nothing but himself, even requiring others to admit of
    • before a Being who demands to be recognized only as his own Self. Let him
    • “How can we designate what Krishna says of himself and for
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • scoff if they will! One who would prepare himself for an occult
    • its innermost core, for he has to say to himself, “Brother
    • shaken and then the tribe itself will wither away and be destroyed,
    • will everything be imperiled — man himself, the law, the whole
    • says Arjuna to himself, “if blood fights against blood?”
    • standpoint, then you can go and give yourself up to your duty. You
    • the deepest bitterness that you have to separate yourself from space
    • say to yourself, “Perhaps all this is only I myself; perhaps
    • you open yourself to the regions of the spiritual and know that your
    • Now for the first time you feel yourself inspired. Before, you were
    • stage shows itself at once as a necessary consequence of the deeply
    • to himself that even though Arjuna will in the end reach the very
    • content is true or untrue. Arjuna's path must start from himself,
    • must be assumed to have in himself what a man can and must have if he
    • itself in an expanded ego. It grows into a wider consciousness. The
    • and knows in himself, but lives and feels and knows together
    • attain this level he must be able to identify himself with the soul
    • training, he can lift himself above the ordinary consciousness that
    • can learn to look at himself from outside. He becomes aware of being
    • able to look back at himself just as he ordinarily looks at things
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • carries in itself. It must be admitted that such an attitude can
    • himself, “I have not been dreaming about this problem, nor was
    • himself, “When I was not there with my intelligence, my
    • realize that our everyday consciousness itself seems like a dream
    • ego, the self, that we have acquired in this world. If a person wants
    • this self behind. That, however, is a difficult thing to do
    • because man would never have developed this self if he did not feel
    • there is only one way. He must have developed this self more strongly
    • you will find it amounts to this, that the self must be made stronger
    • self by our exercises, and have an excess of self-reliance in us that
    • else — our expanded and strengthened self-consciousness. It is
    • realm of dream-life with an expanded, strengthened self. The result
    • through his destiny he has a more powerful self in that realm than he
    • Krishna at once receives him. Krishna lifts him out of the self he
    • from what he would have been if with his expanded self he had not met
    • Krishna. In that case he would certainly have said to himself, “Blood
    • himself, “Away with all I hold sacred; with all the traditions
    • that have been handed down to me. I will hurl myself into the
    • whereby he makes himself visible to Arjuna. To make this thought
    • we had not received something from the sense-world itself that formed
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • intensified self-consciousness. There must be a stronger and fuller
    • In our age this excess of self-consciousness is drawn forth from our
    • intensifying one's inner self.
    • human soul to intensify its self-consciousness by such occult
    • something else was still present in the self; I mean, primeval
    • power is actually a stronger kind of self-consciousness. It is as
    • power to surcharge the soul with selfhood. Today man can again
    • develop in himself such surplus forces if he will go through the
    • self-sufficient. Yet this comparison ought to give us food for
    • see the effects of light but light itself speeds invisibly through
    • of light from the glittering particles of dust, the light itself
    • begin to see the light itself. There he is surrounded by flowing
    • we shall perceive the flowing of life itself. Thus we may
    • enough. The occultist himself knows how easily such objections are
    • strengthened self-consciousness we mentioned yesterday. We have need
    • self. Then we may really be in a position to say that here in the
    • truths when we have discovered them in ourselves, in our own self.
    • occultist who would set himself to making as few judgments as
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • only boundaries set by the human soul itself. Just as in earlier
    • A Road to Self-Knowledge.
    • self-consciousness, the pride of mankind in this era of our
    • this is contrary to the child's nature, since he himself has observed
    • himself allows Darwinism to speak through every page of his writing.
    • We must realize that the self-consciousness that today is the
    • self-conscious life of men. In this connection we can speak of a
    • call the latter the age of self-consciousness.
    • self-consciousness was being built into man from the super-sensible
    • worlds. What now works as a soul force in self-consciousness was then
    • this time most people had no self-consciousness at all. Even in the
    • self-consciousness. Meanwhile people had to live quite differently
    • self-consciousness entered the human soul everything that could
    • the region where self-consciousness was first to make its appearance,
    • order his life within that caste that he might raise himself in later
    • self-conscious soul, which is not bound to the physical body and
    • He could then see how the self-consciousness of man was being
    • the divine being who was preparing the way for self-consciousness.
    • gradually the epoch of self-consciousness. What kind of impression
    • self-consciousness.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • burning words to quicken the consciousness of self in man. In the
    • that kindled the self of man more mightily than the living force of
    • Spirit who prepared the age of self-consciousness. This knowledge is
    • trying to throw light on the new age of self-consciousness, and
    • the higher worlds the matter is by no means so self-evident. I have
    • itself that Being. What it represents, however, is not the Being
    • himself but a kind of sketch, a super-sensible diagram. Such sketches,
    • creator of man’s inmost being, of his consciousness of self.
    • Him Who inspired the age of self-consciousness. Our enthusiasm is
    • how the soul can retire into itself, realizing inaction in the
    • yea, like to the Sun itself. And what streams forth from Thy mouth is
    • unto me. I see within Thine awful form, like unto fire itself. I see
    • highest to which the individual man can lift himself by raising to
    • that is Krishna. The highest to which he can soar by training himself
    • and working on himself with wisdom — that is Krishna.
    • the inner impulse to perfect himself as far as ever a human soul can.
    • Such might be. Then, each person separately and by himself might go
    • let us assume every soul would have developed in itself a higher
    • sometime in the future. So that from the age of self-consciousness
    • self-life to the utmost. In this way the ancient time would have
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • upon the world it shows itself, roughly expressed, as an ascending
    • within himself, however, he can only gain knowledge of that insofar
    • man has within himself over and above the kingdoms of nature that
    • outwardly, can see itself, just so little can man gain knowledge of
    • what in himself is there in order that he may acquire knowledge. This
    • the eye to see itself because it is there to see out, and it is
    • human power of acquiring knowledge itself cannot be known by man's
    • know in himself those forces that are the actual means of knowledge.
    • things being equal, it can believe in itself. With the faculty of
    • we can gather that in self-knowledge man's creative forces, the real
    • sometimes said that nothing itself cannot exist. Yet, what exists in
    • things, what today compels man continually to wear and tear himself
    • only show itself to them when in their sleep they attained
    • could instill into man the impulse to consciousness of self? It was
    • Lemurian age. This is the same that revealed itself as Krishna.
    • wonderful mystery is enacted, that the innermost essence and self of
    • tried to convey it today. The truth itself was there first, as I
    • own accord, adding itself to the main body of this piece of knowledge
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • Shankaracharya himself, had come again in the nineteenth century and
    • himself with various substances, animal, plant, and mineral. These
    • eats plants he permeates himself with sattwa conditions. When he
    • this activity bring about in himself the condition of tamas. Then
    • he presents himself as the founder of the age of self-consciousness,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • time the man who can give himself up to knowledge as penetrating as
    • that is ugly, developing himself rightly. He who does all this in the
    • his impulses and reactions, or by the thing itself, from fully
    • penetrating what lies around him, so that he does not give himself up
    • to it but meets it with what he himself is. For example, he becomes
    • on in utmost harmony with it. If he begins to feel himself an
    • himself.” This therefore is one way of bringing about
    • consciousness of self. At bottom this is Krishna's concern — to
    • brothers confront brothers, with all that thou feelest thyself bound
    • Then wilt thou contrast thyself with it; know that in thine own
    • highest self thou dost not belong to it, and wilt experience thy
    • separate being within thyself, the spirit in thee.”
    • shall see the daybreak of the age of self-consciousness. Thou shalt
    • he does not want to lift himself up to them. He wants them to come
    • must attain to a transformation of these conditions in himself so
    • that he wears them like a garment, while in his real self he grows
    • that Krishna as the creator of self-consciousness must give. Thus he
    • but free thyself from the highest and deepest of the three conditions
    • and in thine own self become as one who lays hold of himself. Learn
    • and know that thou canst live without feeling thyself bound up with
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • All the rest will, in certain respects, come of itself when, as time
    • most pre-eminently an education, a self-education of our souls. We
    • himself with spiritual science, the habits of attention for this or
    • self-education we can get in a spiritual science circle. This
    • self-education to a quite definite feeling with regard to the
    • spiritual world, this self-education to a perception of what lies
    • world which reveals itself to the trained occult vision as the one
    • pours itself into the emptiness which arises where the blue had been
    • you of things that everyone can experience for himself if he fulfils
    • feel within myself, when my soul is blessed with the power to think
    • world itself. Then, as it were, the external veil of nature is drawn
    • possible to describe something of what gradually impresses itself upon
    • which present self-enclosed pictures to occult vision. In order to
    • already known. We perceive self-enclosed pictures, beings with
    • away from that which shows itself in set form, with a set figure, and
    • second phenomenon that presents itself to occult vision. Beings that
    • in spring, when the earth is robing herself in green, to the occultist
    • the rarefied water, tossing itself into vapor and rain. That, let us
  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • when it concentrates on the air itself, indeed, on the purest air
    • territory, in these elements; just as man himself has his in the whole
    • unconscious. When, however, he devotes himself more and more to those
    • the time comes that a man, after he has freed himself from his
    • earth-planet, expresses itself in day and night, is brought about by
    • in itself, unity; but everything in the realm of the Spirits of the
    • himself or to his deeds than the past deeds themselves entitle. Let us
    • say to himself “I am the reincarnation of this or the other
    • that of attributing no other merit to oneself, than what comes from
    • stands firmly on the ground that one esteems oneself for nothing but
    • one with the whole undivided spirit of the planet itself; we awaken in
    • the undivided spirit of the planet itself. It is extremely important
    • itself that, just as during the waking hours in the sense-world, we
    • through. He then pours himself into the whole substance of the
    • planet and itself is the spirit of the whole earth.” One may go
    • of the Rotation of Time is hidden the Spirit of the Planet itself, the
    • has the task of bringing the earth itself into mutual relation with
    • cosmos itself, you may make that clear in the following way. We will
    • nature-spirits. So that if we observe the sense-world itself with
    • the world of nature-spirits expresses itself from behind these
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  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • have spoken, even of the Planetary Spirit itself, when we have
    • for this purpose to begin to-day from the nature of man himself and to
    • inner life as a special world for himself alone, we can penetrate no
    • world appears before his senses. He surrenders himself, so to speak,
    • feeling of self. They have their feeling of self so long as they
    • lives with the outer world; he loses himself in it. In our planet, for
    • instance, he loses himself in the various kingdoms of nature. But when
    • themselves; they have their feeling of self, their actual
    • self-expression in this manifestation; and when they enter their inner
    • regards man we say that when he loses himself in the external world,
    • more the occultly developing student can bring himself to be passive
    • with regard to what only concerns himself, the nearer he is to the
    • cherish for our own sake, must, by him who would develop himself
    • free from all that concerns only himself. This is a truth which is
    • few footholds through which he can become free from himself, and
    • overcome what concerns himself alone. Let us consider for a single
    • moment what it actually means “to be free from oneself.”
    • inspirations and which grows and thrives only within the soul itself.
    • with feeling and receptivity, he can educate himself in this way.
    • if a man constantly devotes himself to the thought: “I may have
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • possible for man to rise above himself, to subdue all his own special ego
    • himself to another condition of consciousness and that then a
    • himself through occult development to this condition actually
    • condition of consciousness, himself wishes to know something of the
    • the experience of seeming to go out of himself, and as it were, of no
    • feels as if a part of himself were within the other being; he feels as
    • there am I myself.” It is as though our etheric body stretched
    • were, pour himself into the being of other souls — live in their
    • kingdom. But this immersing oneself into living things is connected
    • remains. So it is with the actual nature, with the selfhood of the
    • self-hood as do the beings of the Third Hierarchy, but they detach it
    • recognize this being as such because it manifests its selfhood, its
    • Second Hierarchy, we can call a self-creation, a sort of shell or
    • skin; it creates, as it were, an impression of itself, makes itself
    • every time the being detaches such a picture, or image of itself, life
    • self-creation.
    • continually rippled in itself and congealed as it detached its image
    • expressed in the form. We can describe how a man may train himself to
    • vision. He must perform these; and not educate himself by means of his
    • first train itself as to how man himself becomes, in his outer form,
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • foreign being as our self. We must completely pass out of ourselves
    • self as we were previously, as we are in ordinary life — as
    • does not then look upon this being from within himself; he does not
    • merely immerse himself in it as at the second stage of clairvoyance,
    • but he knows himself to be one with this being, and he looks back upon
    • himself from within it. Just as formerly he looked upon a foreign
    • being as outside himself, so now at the higher stage of clairvoyance,
    • he looks out from within the foreign being, and sees himself as a
    • speaks to us as the world itself, which we experience. If we imagine
    • occultist receives when he lifts himself to the beings we call the
    • What in man is perception, in them is manifestation of self: what in
    • manifestation of self, is in them self-realisation, self-creation, a
    • self-creation, we also encounter in the beings of the First Hierarchy
    • remain in existence, self-acting, and objective.
    • spirit. In the Second Hierarchy, self-creation, and stimulation of
    • detached — we have there not only self-creation, but
    • realizes itself. For the inner condition of consciousness, the inner
    • 2nd Hierarchy:Self-creation.Stimulation of Life.Group-Souls.
    • In speaking of man he is described as he reveals himself to occult
    • shining in of the next principle, which we designate the Spirit-Self
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  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • nothing independent, nothing self-enclosed, like the inner life of
    • man, who can shut up within himself his thoughts and feelings, and
    • about in their inner being must show itself externally. As we
    • reveals itself to them, everything which they can perceive is, so to
    • abnormal Spirit of Form who has cut himself off from the normal
    • walking about on a hollow. Our Earth itself, in so far as it is an
    • within itself, and develops it for its own independent inner life of
    • from the Sun a notch is formed and the planet throws itself against
    • humanity reveal itself to us as a mighty discourse held by the
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • the ordinary normal consciousness, only the planet itself and, indeed,
    • already classified man himself, in the ranks of the beings who stand,
    • of the Third Hierarchy as bringing man himself forward, step by step,
    • itself, the fixed star. If we wish to know the fixed star in its own
    • itself for its own beings, for the actual evolution of the beings
    • does evolution take place upon the fixed star itself as a separate
    • star itself? We then actually find the same boundary. If we direct our
    • of the fixed star itself and its beings; whereas the Spirits of Motion
    • of the fixed star itself, to them is apportioned the planets which
    • the fixed star itself, are powerless to do anything for its evolution.
    • ideas of what exists in man himself and especially in his physical
    • for a moment the fixed star itself and the planets, till we have only
    • that for which he has prepared himself). He must then seek for
    • within itself. All the moons of a system which are continually being
    • system keeps the corpse within itself, binds it together, and
    • completely concentrates himself upon this system of planets, makes the
    • impression clear to himself and imprints it upon his memory in order
    • body, its physical body; and in the fixed star itself, raying out from
    • itself; we learn to know of it, by the fact that the beings dwell in
    • which are actually harmful, hindering to life. From man himself stream
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  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • organize himself up to these beings next above him; must, as it were,
    • the heavenly bodies. Thus it transports itself clairvoyantly into the
    • cosmos, and if, for instance, it transports itself into Mars, into the
    • itself it has something within it which cannot he described other than
    • speak, fixed itself only upon the moon) we get the remarkable
    • something which should not take place as it shows itself there, if our
    • the moon tells us about herself. On the other hand, the present-day
    • Man would find himself forced back to his fifteenth year and he would
    • his soul could not bring about his present-day self, yet it has to do
    • discloses itself as a further development of what existed as the moon.
    • and were to say to yourself. “In my eighteenth year I took up a
    • impressions one with another.” Try to make clear to yourself what
    • must have been possible in the past; for it expresses itself as
    • nothing, but which grieves one and throws one back upon oneself. It
    • as possible. The modern man, as a rule, only feels himself drawn to
    • It was stated that after Siegfried was dead, she took for herself the
    • “Ego-nature,” the “I” itself. Where is this
    • animal expresses itself in a cry, that is, an external impression
    • it in and devour it. This external observer then says to himself:
    • which in man reveals itself in the physical world in all the actions
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • raises itself to the first of the super-sensible worlds lying above us,
    • an ego which is developing itself individually in a physical world,
    • they belong; but the case of man who develops himself as an individual
    • not to be sought upon the earth itself, but outside the earth in
    • various standpoints, must adapt himself to these, so must the
    • principle of the earth itself — in the struggle for existence
    • itself, whilst the ancient moon was an earlier incarnation of our
    • the stalk itself is twisted, you have in the spiral movement of the
    • sun or towards the center of the earth and that which winds itself
    • while the stalk itself elongates and terminates in the ovary. These
    • he himself knew. They did not assert that what they had to give was the
    • Buddha himself, have alluded, and who is the unitary spirit of the
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • active on the physical plane, then the mineral would only make itself
    • to be sought upon the earth itself; hence it appears to the earth as
    • itself, for Mercury stands nearer to the earth than the other planets.
    • body itself, namely, Mercury or quicksilver. These are the principal
    • Thus while this etheric substance is itself directed by the planet, it
    • his physical eyes, when he himself, the human being, had yielded to
    • moon itself, but what is poured forth from the sun by the Luciferic
    • not reveal himself here, above the crescent of the moon, but is to be
    • minerals reveal itself to occult vision? The peculiar thing about the
    • through the planetary system it attaches mineral substance to itself,
    • If we observe our present-day Saturn, it presents itself in the first
    • space. In olden times Saturn would have revealed himself definitely
    • place which, in a modified way, expresses itself, as it were, in a
    • composing the system itself, but remain behind at a considerably
    • the primeval ego of man was to assert itself as a group-soul dwelling
    • and sacrificed himself, and has taken up his abode upon the moon in
    • itself, we find the Spirit or Spirits. Behind all this Spiritual Life
  • Title: Occultism and Initiation
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    • new birth, one's soul-spiritual being can connect itself with
    • short, with what unites itself with these purely physical substances
    • perception in itself may strike some people as a rather daring
    • evolution of cosmic life itself, the transformation of our Earth and
    • nature, I must say to myself: Their form of existence, the way in
    • look into their inner self and survey all that lives in their soul in
    • objects and the reality of that part of the self which belongs to the
    • sympathy for another human soul, I experience within myself,
    • of compassion, I can lose myself in the soul of another person, and I
    • regard to beings outside our own self, in regard to experiences
    • pedagogical means of self-training. We should let our thoughts and
    • self-chosen picture and concentrates upon it more and more until the
    • concentration of the will, is centered upon this self-chosen content.
    • world by concentrating upon our inner self. The first thing we thus
    • visions is the self, and that we ourselves produce this world.
    • moment, know and must know, through an intensive self-training, that
    • self,” if our consciousness never falls asleep, something
    • soon reveals itself as the creative activity within our own being,
    • soul-spiritual part of the child's being unites itself with
    • express its own content, and even the soul itself seems to decay, we
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  • Title: Esoteric Lessons Part II: Helsinki, 4-5-12
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    • develop courage and selflessness we lose our self when we're taken
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • was followed by other thoughts as if by itself — this no longer
    • happens. An esoteric doesn't feel we as sure of himself or as certain
    • absolute love of truth, so that one doesn't even permit oneself



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