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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: 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: 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: 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 VI: 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: Supersensible Knowledge: Lecture V: 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: Lecture: 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: Lecture: 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: Lecture: What Do We Understand by 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: 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: Insanity from the Standpoint of Spiritual Science
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  • itself differently, in different ideas. If one lives in
  • can such things as insanity root itself in the being of man?
  • human beings. On re-incarnating, man takes to himself again the
  • itself to us in the smiling countenance without anything
  • blood circulation. The individuality must unite itself with the
  • adapts itself to the spiritual (transforms itself). How, if
  • suffers expresses itself outwards just as the disturbance in
  • itself because it is disturbed. It then sees itself projected
  • etheric body is unconscious of itself, then the images of the
  • arise. If the physical body itself is diseased, (which should
  • physical body becomes conscious of itself, then idiocy appears.
  • birth, the astral body is left to itself and now appears the
  • expresses itself by the young person often giving the same
  • suddenly, but slowly prepares itself from the age of 11 to 12.
  • one looks at oneself in a distorting mirror, one sees a
  • caricature of oneself. No one concludes however from the