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• Title: Boundaries of Natural Science: Lecture II
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  • the second half, the “philosopher of the ego,” Max Stirner.
  • Stirner, the philosopher of the ego, proceeds from the opposite pole,
  • Stirner sees the world as populated solely by human egos, by human consciousnesses
  • any deed out of egoism, but rather that we should perform it because
  • I, who have built only upon the foundation of ego-consciousness, have
  • to admit that God is after all the greater egoist Who can demand of
  • not surrender my own egoism for the sake of a greater egoism. I will
  • I shall project my own ego out of myself and see what happens. We shall
• Title: Boundaries of Natural Science: Lecture IV
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  • itself as the ego. And if one simply gives rein to this ego that comes
  • ego becomes antisocial. As we have seen,
  • attempts to replace Stirner's egoism with something truly social.
  • One must have the courage to pass through the instinctive ego Stirner
• Title: Boundaries of Natural Science: Lecture V
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  • one makes the physical body one's own through the activity of the ego
  • not take their egos with them; in a certain sense they lose their egos
  • upon entering this realm. And it is just this ego that is the ordering
  • faculty. It is the ego that is capable of bringing the same kind of
  • complete discretion, and the full force of the human ego. Then we do
  • one's ego in full consciousness and in strict inner discipline. The
  • is to keep him from losing the inner support and discipline of the ego
  • ego. As a result, he produced works such as
  • works. Nietzsche strives to bring his ego into this realm, but it tears
  • — if humanity as a whole is not to lose its ego and civilization
• Title: Boundaries of Natural Science: Lecture VI
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  • accompaniment of the ego, if he does not suffuse the conditions he
  • in Inspiration with full self-consciousness. If one brings the ego into
  • thread of the ego, which otherwise runs through our lives, has been
  • on this: memory is intimately connected with the ego. Thus in pursuing
  • world of Inspiration under the full influence of ego-consciousness,
  • of a more encompassing ego. Now the ego is recognized to be more
  • of the ego between birth and death, the content of the ego cracks the
  • we find an extensive symbolism, an allegorization of the natural world.
  • It is this symbolism, this allegorization, this thinking about external
  • body in such a way that the ego remains outside. One may not take the
  • ego out into the world of Imagination in the way that one must carry
  • the ego out into the world of Inspiration. Although one worked toward
  • And how is it that we avoid bringing the ego down into the physical
  • freedom from egotism not only regarding the realm of humanity but also
  • of what is outside. We experience what lies outside with our ego and
  • then, without restraining our ego, bear it down into the body, giving
• Title: Boundaries of Natural Science: Lecture VII
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  • lives freely with his ego in this soul-spirit, which now places itself
  • another's ego. At first glance these three things — perception of
  • language, perception of thoughts, and perception of the ego — appear
  • which we can call the sense for the perception of another person's ego.
  • we know ourselves to be ego-bearers, we conclude through a kind of unconscious
  • inference: aha, he bears an ego within as well. This directly contradicts
  • awareness of another's ego. I think that a friend or associate of Husserl's
  • to hit upon this direct perception of the ego. Thus we must differentiate
  • thoughts, and the sense that perceives another's ego. These senses arise
  • the ego of another in such a way as to perceive it sympathetically.
  • we approach not the ego of the other person but the egos of individual
  • to this. He had no need to fear, as the Westerner might, that his ego
  • his ego, precautionary measures were taken. Care was taken to ensure
  • egotistically, and not lovingly, into the physical body, for this is
  • language and thought to the ego of one's fellow man. If one then quits
  • too deeply into it he experiences his body so egotistically that he
  • in emerging from the body we carry the ego with us into the realm of
  • Inspiration, we now leave the ego outside when we delve again into the
  • this inner experience: my ego is totally suffused with all the clear
  • the pure thinking in which the ego can live and maintain a firm footing.
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• Title: Boundaries of Natural Science: Lecture VIII
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  • thought, and perception of the ego. And I showed how it was initially
  • their ego-consciousness was much less developed than in later epochs
  • Speech, thought, and the perception of the ego. He experiences these
  • of the ego initially tend to lead us away from the spiritual world into
  • the perception of the ego. The Eastern sage took upon himself not to
  • himself as a true ego. Now we are cut off from the spirituality of the
  • and perceiving the egos of others — and rightly so, for if it
  • to live there; he halts at the perception of the ego in order to live
  • thoughts, and perception of the ego. The Oriental comes to a halt at
  • gratifies a refined, inward-looking egotism of soul. As I say, much
• Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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  • then live freely with our Ego in the element of
  • the thoughts of our fellow-man, and perception of the Ego of
  • perception of the Ego of another human being, we are
  • perception of the Ego of another person. In this
  • with an Ego, we conclude, as it were by subconscious inference,
  • that he too must have an Ego within him. This is quite contrary
  • through which we perceive the Ego of the other person. There is
  • the Ego of another person.
  • another person's Ego. It is primarily through these three
  • perceive them, nor to the Ego of another in such a way as to
  • perceive and experience this Ego. All such matters were left to
  • Along this path, instead of reaching the Ego of the other
  • person, we reach the Egos of individual spiritual Beings
  • that his Ego might in some way be lost during this flight from
  • his body into the outer world without his Ego,
  • only with egoism and lacking in love, this is a pathological
  • speech and of thinking, the path leading to the Ego of the
  • man to have such an intense feeling of egotism in his body
  • body we carry the Ego with us into the realm of
  • Inspiration — we now leave the Ego
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• Title: Golden Blade, 1962: Lecture 2: Paths to the Spirit in East and West
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  • speaking, thinking and ego-perception. I showed
  • ego-perception. His attitude towards these activities is
  • ego-perception tend at first to lead us away from the spiritual
  • speech and our ego-perception and making them
  • egos of others — and rightly so, for if it were otherwise
  • to live in it; stops at ego-perception in order to live in it;
  • and ego-perception. He stays still in these. He lives his way
  • gratifies only a refined inward-looking egotism of soul. As I