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• Title: Lecture: Evil and the Power of Thought
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  • all that is reflected into consciousness as memories — here we
  • consciousness. But this ordinary consciousness gives him only what
  • one's inner being with ordinary consciousness; and although the outer
  • What presents itself to the ordinary consciousness of modern man as
  • reflected out of man's inner being into his consciousness.
  • consciousness as we are to look behind a mirror without breaking it.
  • conscious of this fact.
  • worse than if man takes full cognisance of it, and from this conscious
  • facts. Then they were able to conquer by consciousness what
  • of intellectualism set in, this same fear became unconscious, and as
  • unconscious fear it still exists. Under all manner of masks it works
  • man was and still is influenced by this unconscious fear to the
  • the outer world. That is why the Ego-consciousness disappears in sleep,
  • it occurs in sleep and as it existed in fully conscious knowledge for the
• Title: Lecture: The Seeds of Future Worlds
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  • we remain within the limits of ordinary consciousness, we retain
  • to be reflected back again into consciousness, and so we have a
  • call the laws of nature. But with ordinary consciousness we never get
  • consciousness, however, we do come through it. Then men of ancient
  • Oriental wisdom penetrated it with a consciousness informed by
  • cannot hold its own in consciousness.
  • consciousness, now and in the early future. For if the pure
  • it is essential that man should acquire once more a consciousness of
  • is perfectly possible for the consciousness of the present day, he
  • consciousness, beginning with sense-perception and going on as far as
  • world that is given for ordinary consciousness; we come forth into it
  • analyse the world as it is given for ordinary consciousness, and does
  • ordinary consciousness, this is as far as we can go. With the ordinary
  • consciousness we can come to the Father God, but no further. It is
  • untruth has thus found its way into modern religious consciousness.
  • Christian centuries, in the endeavour to realise in consciousness the
  • necessary to change the whole form of our consciousness. The abstract
  • form of consciousness in which modern man is born and bred, and which
  • consciousness. Needless to say, one cannot set things before the
  • them to find their way into ordinary consciousness; they must become
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• Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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  • his ordinary consciousness any conception of his own self. He
  • which fills his waking consciousness. But when he considers his
  • man's present consciousness.
  • human consciousness. In Michelangelo's “Last
  • ordinary consciousness: consequently mankind is threatened by a
• Title: Fundamental Impulses in the Mysteries of Ancient and Modern Times
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  • being rose into the consciousness of mankind in these Mystery
  • consciousness as memories. This is what constitutes the soul s
  • an answer through his usual consciousness. But out of this
  • usual consciousness nothing else except outer
  • by looking into man's inner being with the usual consciousness,
  • What appears to a normal consciousness as self-knowledge, is
  • his consciousness from his inner being. If man really wants to
  • would happen if man were not led to this state of consciousness
  • with his consciousness, than when man acquires a fully
  • conscious knowledge of this destructive centre and proceeds
  • the facts. Then they were able to conquer consciously what had
  • unconscious feeling and continues working as an unconscious
  • influence of this unconscious fear and reached the point of
  • in the outer world. Hence Ego-consciousness disappears in sleep
  • sleep, which existed as a fully-conscious knowledge in the
  • present-day such things do not enter into the consciousness of
  • until man will have acquired consciousness of the fact that
• Title: Cosmosophy 1: Lecture I
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  • first came to the consciousness of humanity in these mystery
  • consciousness as memories — here we have what forms the
  • ordinary consciousness. This ordinary consciousness, however,
  • consciousness; and although the outer impressions are
  • consciousness of modern man as self-knowledge is only the
  • inner being into his consciousness.
  • inner being with ordinary consciousness as we are to look
  • forces of ascent only if man becomes conscious of this, that
  • this consciousness? Already in the evolution of our time we
  • bring it to consciousness, it is much worse than if man takes
  • to conquer through consciousness what had to arise in them as
  • intellectualism set in, this same fear became unconscious,
  • and as unconscious fear it is still active. Under all kinds
  • this unconscious fear to the degree of saying, “There
  • senses in the outer world. That is why the I-consciousness
  • I, as it exists in sleep, as it existed in fully conscious
• Title: Cosmosophy 1: Lecture II
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  • ordinary consciousness we retain memories only of the
  • back again into consciousness, and so we have a memory of a
  • consciousness, however, we never penetrate through this
  • tapestry of the senses. With ordinary consciousness we
  • we penetrate with ordinary consciousness the memory-mirror
  • within. With a developed consciousness, however, one does
  • penetrated it with a consciousness informed by instinctive
  • its own in consciousness.
  • necessarily be absorbed into man's consciousness, now and in
  • more a consciousness of these worlds. He must acquire a
  • consciousness of these worlds if Christianity is again to be
  • consciousness, to build up natural laws. Following a line of
  • thought that is perfectly possible for the consciousness of
  • world which we survey with our ordinary consciousness,
  • for ordinary consciousness; we emerge into it as physical man
  • for ordinary consciousness and does not arrive at gathering
  • ordinary consciousness, however, one cannot go farther than
  • consciousness, but no further. It is characteristic of our
  • consciousness. What man experiences inwardly, through which
  • order to bring to human consciousness the distinction between
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• Title: Cosmosophy 1: Lecture III
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  • consciousness, the stage of cognition that is adapted to our
  • constitutes the actual consciousness of the time. This stage
  • of consciousness is called “objective cognition”
  • ordinary consciousness; to understand the life of the soul,
  • but into consciousness, we distinguish in its fluctuating
  • ordinary consciousness, but fundamentally they are foreign
  • life of thought does not actually come into our consciousness
  • dream into the ordinary, conscious waking life and be
  • into our waking consciousness, and it radiates back as a
  • into our organization and become conscious from within
  • light of our thinking consciousness, our conceptual life
  • consciousness; they are remembered in those fragments that
  • consciousness. This ordinary consciousness is aware of the
  • clear in our consciousness as the conceptual content of our
  • come into ordinary consciousness. As soon as the spiritual
  • consciousness of man's experiences between falling asleep and
  • consciousness one does not have the true I. What do we have
  • as the I in our ordinary consciousness? This must be
  • not lived through consciously, that are therefore not within
  • the present content of our consciousness. They are there,
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• Title: Cosmosophy 1: Lecture IV
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  • yesterday how the human being in his consciousness approaches
  • consciousness, however, is not able to grasp what lives
  • within the human being, because consciousness strikes up
  • reminiscence of dreams in ordinary consciousness. Then he
  • consciousness can perceive how these pictures descend into
  • consciousness. We dream continuously, as I said yesterday,
  • the animal world, we find in the animal world a consciousness
  • pictures that we form during waking consciousness, stream
  • can say, therefore, that the animal lives in a consciousness
  • that is similar to our dream consciousness.
  • the consciousness that we ourselves have as human beings here
  • existence. It has a consciousness such as we human beings
  • consciousness as an animal's but a consciousness similar to
  • sleeping being. We also, however, develop this consciousness
  • consciousness that we develop as sleep consciousness is
  • something that actually continues as an unconscious element
  • inserted into our conscious element, forming gaps in our
  • memory, as I described yesterday. Our consciousness is dull
  • most people, just as is the case in plant consciousness.
  • earth-soul. The whole earth-soul has a dreaming consciousness
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• Title: Cosmosophy 1: Lecture V
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  • consciousness at all, but because the subjective thoughts,
  • our consciousness.
  • of the I, we must be fully conscious that it is the I that
  • bring this mood to consciousness. Let us try to bring to
  • consciousness how in some moment of his earthly life man is
  • what he knows and already has consciously encountered in
  • conscious experience. What is still unknown to him lives
  • reflected up into our consciousness in feeling. If I make a
  • our consciousness just what the experience of the feeling is,
  • Imaginative consciousness as dream pictures (see drawing),
  • its course in such a way that what we are conscious of as
  • really seen when it is seen through Imaginative consciousness
  • as picture (red, inside). For the ordinary consciousness this
  • lives in man, which, when he brings it to consciousness, can
  • thought, however, remains unconscious, and only that which we
  • inner activity of thought, enters our consciousness. It is
  • thoughts come into consciousness (
  • described? You see, the subjective thought becomes conscious
  • thinking, however, in subjective thinking, we are conscious
  • thought to another, and we are conscious of the activity that
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• Title: Cosmosophy 1: Lecture VI
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  • ordinary consciousness the laws underlying the mineral realm.
  • thus adopts a mineral consciousness, let us call it, that is,
  • a consciousness adapted to the mineral realm. The human being
  • carries the outcome of this consciousness, the weaving of
  • consciousness.
  • this consciousness. What penetrates up into this mineral
  • consciousness, in spite of not belonging to it, what colors
  • it, is the moral consciousness. This is what arises out of
  • all the processes of consciousness connected to our will
  • consciousness and is something that the human being takes
  • mineral consciousness colored by moral experience; with what
  • becomes of this consciousness, he then lives further in the
  • consciousness, but through this mineral consciousness he
  • consciousness, he can preserve intact his relationship to
  • from the moral side has colored this mineral consciousness,
  • for after death this mineral consciousness strives, as it
  • would be unable to find even the subconscious relationship to
  • consciousness colored by the conditions that in a certain
  • consciousness.
  • experience into what he possesses as mineral consciousness.
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• Title: Cosmosophy 1: Lecture VII
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  • what I called a mineral consciousness. It can be called this
  • laws, and this consciousness therefore is tinged by, or
  • portal of death with a mineral consciousness is essentially
  • himself from the earth with the mineral consciousness
  • develops the mineral consciousness. At first, however, this
  • consciousness is permeated with all that the human being
  • however, it is permeated by mineral consciousness. When we
  • the mineral consciousness of the deceased human being, that
  • consciousness of the dead at the beginning of their career
  • consciousness that is more plant-like in nature; it is not
  • the mineral consciousness he possessed before but a
  • consciousness that arises through the human entity being
  • consciousness, and it can become apparent to us that he
  • develops a plant-like consciousness. During this time he
  • that in part have their point of origin in the consciousness
  • the world of human consciousness in the middle period between
  • in an inwardly conscious way in the period immediately
  • becomes conscious of something that is most characteristic of
  • of the plant-like consciousness that is developed in the
  • consciousness (see drawing below,
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• Title: Cosmosophy 1: Lecture VIII
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  • what holds it together exist in man's conscious life. It
  • remains entirely in the subconscious. It has, however, the
  • Imaginative consciousness. Then we develop, as it were, the
  • it remains unconscious, but it is active. Basically it is
  • nourishment. It remains in the subconscious. We cannot
  • perceive pictures by means of our Imaginative consciousness,
• Title: Cosmosophy 1: Lecture IX
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  • of the human being into our consciousness, we can only apply
  • consciousness, the human being at the same time brings his
  • own spirituality to consciousness.
  • their true form into consciousness — as the seed for
  • immersed but that are not called to do actual self-conscious
  • can be taken up through earthly culture, this I-consciousness
• Title: Cosmosophy 1: Lecture X
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  • fully conscious of them, represent only what glimmers up to
  • filling our consciousness and constituting the content of our
  • real than what we experience in consciousness. What we
  • experience in consciousness is, as I have said, only
  • If we perceive the will consciously or, let us say, in an
  • images that we experience consciously are the shadow pictures
  • way, though dully. We can have a waking, conscious perception
  • consciousness, how little rises upward from our inner being
  • to our consciousness. We understand, as it were, only little
  • ordinary consciousness, we can actually see as an immediate
  • the I lives as a fully conscious entity in the earthly human
  • have in all human consciousness only the senses' appearance.
• Title: Cosmosophy 1: Lecture XI
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  • any view of himself in his ordinary consciousness. He cannot
  • which fills his waking consciousness. If man views his
  • consciousness.
  • for a longer time in human consciousness. In Michelangelo's
  • standpoint of general consciousness; consequently humanity is