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  • Title: Memória e Amor
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    • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
    • Esta é a glória essencial da arte: ela nos leva, por meios simples, ao mundo espiritual, no presente imediato. Quem é capaz de olhar para a vida interior do homem dirá: de modo geral, o homem se lembra apenas das coisas que vivenciou no curso de sua vida terrena atual. Mas a força pela qual ele se lembra dessas experiências terrenas é a força enfraquecida de sua existência como um eu na vida pré-terrena. E o amor que ele é capaz de desenvolver aqui como um amor universal da humanidade é a força enfraquecida da semente que frutificará após a morte. E assim como no canto e na fala declamatória aquilo que um homem é deve estar unido, pela memória, àquilo que ele pode dar ao mundo por meio do amor, assim também é em toda arte. Um homem pode experimentar uma harmonia de seu eu com o que está fora, mas a menos que seja capaz de mostrar externamente o que está dentro dele – seja no tom, na pintura ou em qualquer outro ramo da arte –, a menos que mostre na superfície o que ele é, o que a vida fez dele, qual é o conteúdo essencial de sua memória, ele não poderá ser um artista. Tampouco é um verdadeiro artista aquele que é acentuadamente inclinado a ser egotista em sua arte. Somente aqueles dispostos a se abrir para o mundo, os que se tornam um com seus semelhantes, os que desdobram o amor, são capazes de unir esse desdobramento do amor intimamente a seu próprio ser. Altruísmo e egotismo se unem em uma única corrente. Confluem naturalmente e mais intimamente nas artes sonoras, mas também nas artes plásticas. E quando, por meio de um certo aprofundamento de nossas forças de conhecimento, nos é revelado como o homem está conectado a um mundo suprassensível, no que diz respeito ao passado e ao futuro, podemos também dizer que o homem tem um antegosto presente desse vínculo, no criar e fruir artístico. Na verdade, a arte nunca adquire todo o seu valor se não estiver, em certa medida, de acordo com a religião. Não que tenha d
  • Title: Evil and Spiritual Science
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    • which are in its Ego, and are rooted in its I, only such a soul
    • lies in it from its I, from its ego.
    • oneself in the soul; precisely the ego, the I must become
  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • body, the astral body and man's nucleus, the “I”, or Ego.
    • At the moment of death, the etheric body, the astral body and Ego separate
    • until the Ego enters Devachan, where it remains until it begins a new
  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • his astral body and his Ego go out. A clairvoyant sees that at night
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • with physical body, the etheric body, the astral body and the Ego go
    • from the astral body and the Ego. In the occult meaning we therefore
  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • body, the astral body and Ego grow out of the physical body. Immediately
    • the etheric body, the human being consists of astral body and Ego. The
    • parts: as physical, etheric body, astral body, and Ego. The causal body
    • the human being has his Ego and his causal body and is enveloped by
    • corpse. He then continues to live with his Ego and his causal body.
    • consists of the Ego and of the causal body, and he must now form himself
    • Ego. The mahadevas are among those Beings that live within man; they
  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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    • and his Ego return to the earthly sphere. The human germs arise, described
  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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    • elaborated by his Ego. During the course of the incarnations the Ego
    • is false. Man continually works upon his astral body with his Ego; A
    • the Ego. Francis of Assisi for example had completely transformed and
    • transformed by the Ego is designated by the occultists with the Oriental
    • of the Ego's work upon the etheric body, is called Buddhi, and a person
    • a past life which has not yet been elaborated by the human Ego, continues
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • than the authors of these documents. 3) From the standpoint of an allegorical-symbolic
  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • Aristotelianism, East, West, Middle, Ego
    • Aristotelianism, East, West, Middle, Ego
    • categories, in his perceptions of time and space, would like to encompass all nature through the
    • philosophy with the categorical imperative which is supposed to manifest itself out of
  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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    • importance. For it is not simply a matter of individual human beings thinking in an egotistical
    • fact that the strong egoistical forces of the consciousness-soul, which are opposed to a social
    • strong egoistical forces of the consciousness-soul and, on the other, the all-the-greater
    • over-individualization — a kind of, if I may put it so paradoxically, unegoistic egoism.
    • egoism. They want to be absolutely good, they want to be as good as it is ever possible to be.
    • This, too, is an egoistic sentiment. This is something that can be called, paradoxically, an
    • unegoistic egoism, an egoism arising from an imagined selflessness.
  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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    • the assertion of egoism beyond death. The wish to extend one's will beyond death led to the
  • Title: Abbreviated Title: Lecture I:
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    • English translation by David MacGregor.
    • Translated by David MacGregor
    • English translation by David MacGregor.
    • not given themselves up to egoism alone, but who have spent their life
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • Christmas Thought and the Mystery of the Ego. The Tree of the Cross
    • point life was grasped — the ego-culture appeared
    • developing an ego-consciousness. Hence the descendants of ancient
  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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    • the astral man and the ego-man — and a sort of
    • man, and of the ego with the astral man.
    • through this (red) the ego living outside the physical body during
    • things, as must be self-evident to you, through our ego. It is a
    • over from Saturn Sun and Moon, the ego has been added upon Earth. As
    • earthly man, in the ego, we experience the knowledge that is our
    • becoming obscured in our ego. It becomes obscured in our ego as soon
    • out of our ego. Philosophers who make the ego the basis of philosophy
    • and then say: We can make the ego the foundation of philosophy
    • death, utter a very common absurdity; for the ego, as man experiences
    • the ego, and the ego is extinguished for our condition between
    • only passes into the astral body. In the ego it is seized by Lucifer
    • us, enjoys in our ego, during our sleep, our day's experiences. In
    • our physical body Ahriman relishes his repast, in our ego Lucifer;
    • ego. This, you see, prevents us from re-living in the night the
    • here (p.9) we can add: Lucifer experiences in our ego Ahrimanic
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • to the Sun, the astral body to the Moon, our Ego-organisation to the
  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • This Kant called the ‘categorical
    • the Luciferic rumblings or egotism, do not become too great. Through
    • instinct but purely egoistic instincts. There would be in the world
    • desire world, which is actually an egotistic world belonging only to
    • egoistic grounds to impose it upon the world quite intensively. The
    • gives out is his own position. The ego of man #1 has not got it as
    • in an egoistic sense and through the mediumistic intellect of
    • movement plunged into a very egoistic materialistic channel. The
  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • sorts of dry allegories to them, but where one only needs to remember
  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • just as they are during waking life; only the ego and astral body are
    • ego I must do it schematically in the following way. This ego would
    • upon by the etheric body, astral body and ego. Thus we have a
    • these physical processes with his astral body and ego. He would
    • the danger of being really more egotistic than we were before and
    • spiritual world, but the temptation to egotism is there. And as
    • egotism in a spiritual scientific movement, it was to be proved as a
  • Title: World Downfall and Resurrection
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    • the power of your Ego, of your Spirit.
    • speak as if they were voicing what lives in the Ego. They are
  • Title: Lecture: Philosophy and Anthroposophy
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    • — the forms of space, time, the categories of cause and effect, and so
  • Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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    • done. He can have a certain egotistical respect for what he has made, but
  • Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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    • considered far more than later on. We know this whole man embraces the ego,
    • body and ego. The outer signs of this differentiated development are
    • the etheric body. Then the ego and astral body turn against this; a willed
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • flood into the human ego and astral body from the spiritual worlds, this
    • body and ego are intensified, as it were. If after seeing a eurythmy
  • Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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    • astrality, the ego being of man; and turning our attention to the first
    • then that which we see is essentially the incorporation of the ego.
    • Considering this incorporation of the ego we can characterise what is
    • — the ego, which in a way descended at birth, streams,
    • place. But once again it is the ego which then as an eternal being unites
    • progressive anchoring of the ego in the entire human organism. From the
    • seventh year on the ego fastens itself only to the etheric body, while
    • before then, when the human being is still an imitator, the ego anchors
    • then later, even after puberty, the ego penetrates the astral body. So what
    • takes place is a continuous penetration of the human organism by the ego,
    • always be carried out in the light of this gradual incorporation of the ego
    • ego's incorporation in the human organism should be guided through an
    • means, for example, that the ego must not enter the physical body, etheric
    • organism, if the ego unites with them too intensively, man becomes too much
    • earthly, the ego will have been too strongly absorbed by the bodily
    • avoid everything that would lead to the ego becoming too strongly absorbed
    • their ego was allowed to be absorbed too strongly during their years of
    • often as an ego which has been too strongly absorbed by the rest of the
    • criminal, it is all the more important that we see to it, that his ego will
    • degenerate physical characteristics the ego sinks too deeply into his
    • Maximum number of matches per file exceeded.
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • held together in the higher worlds by the ego of the respective underlying
    • life the egoity of the Bethlehemite Jesus child, thus the Zarathustra ego,
    • ego no longer lived in the Nazarene Jesus, but now the Zarathustra ego. The
    • Zarathustra ego to the Nazarene Jesus is described by Luke in the story of
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • however, he also needed the great endowments of the ego carrier, the great
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • the egoistic interests of these leading classes has spread far and wide
    • egoistic. In a sense, a pinnacle had to be attained in evolving the human
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • which Rome emerges, built on the egoism of individuals whose
  • Title: Imperialism: Lecture 1
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    • categorized according to classes — is no more than empty
  • Title: Imperialism: Lecture 3
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    • Gregory VII emerged. Therefore Roman Catholic dogma enables the
  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • boundary of a historic category. What has been achieved through
  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • to be actually admitted that these foregoing observations of
    • negotiated in comfortable Vienna with a stroke or two of the
    • conditions out of which they are negotiated, to do something
    • negotiations among individual branches of the social
  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • soul through the mind's categories where ideas are experienced
    • categories through an inner soul-spiritual process, through
  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • different from what it was when the word “ego” was
  • Title: First Class, Vol. II: Lesson 14
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    • egocentrically, but it says: “My life”:
    • to speak so egoistically of the “I” — and
  • Title: First Class, Vol. II: Lesson 18
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    • turn to the Exusiai and Kyriotetes, to two categories of spirits
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • Begot the monster in your willing;
    • Begot this weakling in your feeling;
    • Begot this ghost within your thinking;
    • Begot the monster in your willing;
    • Begot this weakling in your feeling;
    • Begot this ghost within your thinking;
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • one who gives them. This must be said as a foregone
  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • harm resulting from egoism of single workers in private
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • it that — but you know from the foregoing: this is no
  • Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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    • negotiated regarding the social question in the course of the
    • as has been sketched as a force, in the foregoing.
    • negotiated? Then something will come about which work in a
    • middle-class origin. The middle-class, if such a categorization
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • else in the actual foregoing regarding the social organism
    • enterprises to develop according to egotistic benefits. Then
    • only negotiating through delegation, only exchanging their
  • Title: Lecture: Richard Wagner and Mysticism
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    • with the beginnings of Ego-consciousness; the central core of his
    • Ego-being, he began to make claims on him. — Brotherhood gave way
    • of egoism was entirely absent. Now the age-old symbol of a wisdom that
    • human Ego. The universal Wisdom, once bestowed by Nature herself now
    • became a wisdom flowing from the Ego into human deeds and
    • Now just as human beings have developed Ego-consciousness, so too must
    • thence-forward surrounded them as the Rising of Egoism. This
    • wisdom-filled Ego builds the Ring which gives rise to the struggle for
    • since he himself is now entering into the sphere of Ego-wisdom
    • could not say: here is Ego-consciousness and there is
    • Ego-consciousness.
    • This was followed by the transition to Ego-consciousness. And now
    • think of the beginning of the Rhinegold. Is not the coming of
    • this Ego-consciousness expressed in the opening notes themselves, in
    • individualised Ego-consciousness was of the greatest significance, and
    • Knowledge of this mighty impulse developed the power of the Ego in the
    • binds all beings.” When this urge to give freedom to the Ego, to
  • Title: Community Building
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    • among other persons a crass egotist. You need only reflect
    • astral body, and ego. There follows the possibility of speaking
    • at a certain stage an egotist in a perfectly natural way. This
    • become egotists among themselves in the most natural way
    • ego, and so forth, they receive this in a sensational way but
    • worlds, this quite inevitably leads to egotism and
  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • it was not the ordinary ego that spoke to them: i.e. an
    • ego born in some place or another, bearing the imprint of
  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • follow only their egotistical instincts, you can see that
    • empty chatter, how much conceit and inner egotism comes
    • to terribly egotistical individuals who simply cannot
    • human beings procreated here on earth. What their egotism
    • have to choose words most liable to excite the egotism of
    • accord with the egotism in the souls of people.
    • This has become the teaching of egotism. It is restored
  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • given up to our egotistical desires that allow themselves
  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • ahrimanic sphere, where egoity would be lost. It is not a
  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • egotistical elements in the human soul. The concept of
    • putting one's money on egotistical soul instincts if one
    • before; egotistical reasons make them interested to know
    • for that appeals to the egotistical instincts in their
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • grasps the non-living world. This is categorized and so on. Theories are
    • ‘States will know honour and dishonour, ambition, egotism and so
    • dishonour, ambition and egotism, but that a Christian state was an
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • and an ego. We also know that we can only really
    • far as the ego, and that in time to come we shall have a
    • call our I or ego relates essentially to the earth as it
    • mean when we say that we relate to the ego we bear to the
    • principle that activates the ego. Our ego is intimately
    • time of the Ancient Sun, and so forth, and that our ego
    • mission is in the first place to achieve full ego
    • earth, served as our guide in developing the ego to the
    • the ego. With reference to human nature, therefore, the
    • the ego. In its decline it will still be encouraging us
    • to develop the ego yet further. This earth is something
    • egotistical instincts, and he wants all the thoughts we
  • Title: Life Between Two Incarnations
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    • member of which is the ego. These are the four limbs we want to
    • oval. And then we have the ego-body. But the four members of human
    • astral body comes out with the ego-body, while the physical body,
    • body leave the four-membered human being with the ego, as in sleep, but
    • the three members, etheric body, astral body and ego, leave the
    • connection of etheric body, astral body and ego-bearer.
    • the astral body and the ego of his four members, and the question now
    • ego now lives into the Kamaloka time. The astral body is the bearer of
  • Title: Problems of Our Time: Lecture I
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    • transferred from that egoistic realm and centred more and
    • present day displays a thoroughly egoistic character. It is
    • the basic cause, of social feeling is egoistic and anti-social,
    • amongst the vehement, egoistic strivings of our times, to find
  • Title: Problems of Our Time: Lecture II
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    • creeds of the present day are based on the egoism of man, as we
    • man's egoistic instincts. Of course there are deeper
    • comparatively easy, for human egotism asserts itself there
    • springs from an egoistic interest in people. They would prefer
    • time claim that they appeal to unselfish, not to egoistic human
    • relation to the spiritual world than an egoistic one. The
  • Title: Problems of Our Time: Lecture III
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    • have long been known to us. Let us recollect how the human ego
    • that the ego and the astral body plunge fully into the physical
    • activity. There is always something in his astral and ego which
    • existed no complete immersion of the ego and astral body during
    • that soul and spirit — the ego and astral body —
    • particular way: the ego and astral body plunge
    • which, the ego and astral body plunge their deepest into the
    • body and ego to plunge down into the physical and etheric
  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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    • before. Negotiations with England were expected to be concluded



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