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• Title: Boundaries of Natural Science: Lecture I
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  • all their consequences, have come with more-or-less conscious concepts.
  • into conscious concepts.
  • concepts, “matter” and “consciousness.” He said
  • corporeal activity, what eventually becomes sensation and consciousness.
  • we confront ourselves, experience the fact of consciousness, observe its
  • also lie at the foundation of consciousness. But how, out of these
  • consciousness, or even simple sensation, is a mystery that we cannot
  • the limits to knowledge: how can we explain consciousness, or even the
  • questions, then — What is matter? How does consciousness arise out
  • but nowhere to be found, and “consciousness,” which is assumed
  • of consciousness. Does one come at all near to it with explanations
  • and gentlemen, because only thereby does consciousness awake, because
  • only thereby do we become conscious human beings. Just as each morning
  • upon opening our eyes we achieve consciousness in our interaction with
  • the external world, so essentially did consciousness awake within the
  • evolution of humanity. Consciousness, as it is now, was first kindled
  • We can watch the historical development of consciousness in the interaction
  • of man's senses with outer nature. In this process consciousness gradually
  • Yet one must only consider with an open mind this fact of consciousness,
  • within that dull and dreamy consciousness or by looking back into the
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• Title: Boundaries of Natural Science: Lecture II
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  • that of consciousness. And just as the modern world view, gravitating
  • toward the pole of matter, becomes unable to discover consciousness
  • a person who gravitates to the opposite pole of consciousness will not
  • Stirner sees the world as populated solely by human egos, by human consciousnesses
  • I, who have built only upon the foundation of ego-consciousness, have
  • and confused within a consciousness out of which one can no longer find
  • consciousness. These dreamlike ideas manifest themselves like drives
  • temperament to the other extreme, to the pole of consciousness, one
  • of human consciousness revolts. Then one comes radically to oppose all
  • an indication of what happens when we begin to correlate our consciousness
  • to an external natural world of the senses. Our consciousness awakens
• Title: Boundaries of Natural Science: Lecture III
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  • natural phenomena or, proceeding from the state of normal consciousness,
  • the essential nature of consciousness. Yesterday we showed already what
  • to full consciousness in coming into contact with an external, physical
  • or dream-consciousness by confronting an external world. This latter
  • the dark recesses of human consciousness faculties that manifest themselves
  • by the eyes and ears, except that the former remains unconscious within
  • perception. Also when we walk: we are conscious that we are walking
  • what lived in that earlier consciousness transmitted to us actually
  • unconsciously in mathematics and the mathematical sciences and can carry
  • consciousness. We must investigate in the Same way how soul faculties
  • with a method of comprehending the realm of human consciousness. It
  • at the pole of consciousness those attained by pursuing the method that
• Title: Boundaries of Natural Science: Lecture IV
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  • call forth within our consciousness, with concepts, ideas, and so forth.
  • stands, as I indicated yesterday, the pole of consciousness. If we attempt
  • to investigate the content of consciousness merely by brooding our way
  • up in our consciousness since birth, since our childhoods. This can
  • there lived in his subconscious not only this musical motif but also
  • something that his normal consciousness had long since forgotten, something
  • book, he had not been conscious that in the distance a music box was
  • playing. Even the sounds of the music box had remained unconscious at
  • reminiscences emerge from consciousness in this way, and then some nebulous
  • the unconscious as reminiscences, as mysticism, as though it were something
  • he undertakes to delve into the depths of consciousness in order to
  • consciousness itself, yet at the same time one must not remain a dilettante.
  • the pole of consciousness, as opposed to the pole of matter. To understand
  • nature. The pole of consciousness, on the other hand, was not to be
  • lead down into the depths of consciousness itself, about thinking elaborated
  • of consciousness in which one recognizes one's thinking to be sense-free
  • to consciousness in the same way that mathematics or the faculties and
  • powers of analytical mechanics are present to consciousness when one
  • Philosophy of the Unconscious
  • toward freedom but that these impulses remain unconscious and instinctive
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• Title: Boundaries of Natural Science: Lecture V
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  • reason it is usually the case that when the demands of normal consciousness
  • the boundaries at the poles of matter and consciousness — if he
  • understanding of consciousness, one must not attempt, as Anglo-American
  • associative psychology does, to penetrate into consciousness with ideas
  • clear in one's mind that consciousness is constituted such that these
  • Inspiration. For when one exercises consciously the faculty that otherwise
  • occurs unconsciously), when one enters into this “living mathematics,”
  • fall asleep, entering not into unconsciousness or nebulous dreams but
  • into a new form of consciousness that I shall begin to describe to you
  • today. One takes up into full consciousness what otherwise works within
  • consciousness, within which one experiences something like a toneless
  • that which vibrates when leaving the body consciously through one's
  • into it with full consciousness. This unrest is gradually elucidated
  • if one wishes to pass over these phenomena only half-consciously or
  • unconsciously. Initially one has only a certain experience, an experience
  • with full consciousness. The spiritual scientist withdraws this in a way
  • such questions arise unconsciously thereby. Such phenomena are evident
  • resides consciously when he achieves an experience of the toneless musical
  • region unconsciously. They have cultivated nothing that would enable them
  • it consciously. Whoever approaches these matters from the standpoint
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• Title: Boundaries of Natural Science: Lecture VI
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  • in Inspiration with full self-consciousness. If one brings the ego into
  • one cannot allow this condition to come about in an instinctive, unconscious,
  • to penetrate into these regions with full consciousness but allowing
  • ourselves to be driven by unconscious forces within ourselves, we can
  • we bear into the spiritual world when we take full consciousness with us?
  • world of Inspiration under the full influence of ego-consciousness,
  • time anew if he wishes to have it present to consciousness. Thus whenever
  • to the Same spiritual content of consciousness. And just as in physical
  • side of consciousness, there emerges something different when one seeks
  • in which it could move in a way that the Westerner's normal consciousness
  • to normal consciousness, however, we find something that we Westerners,
  • fully conscious thereby: we lapse into superstitions, into rhapsodic
  • to arrive at new insights on the other side, on the side of consciousness.
  • On the other side the content of consciousness gradually emerges within
  • itself consciously. Just as that which I have described to you in the
  • understanding of the basis of consciousness must be able to effect this
  • in a fully conscious, healthy way, using such methods as I shall describe
  • one can keep what one experiences outside from immersing unconsciously
  • in descending the essence of this body up to the level of consciousness
  • coalesce with the other, but it must happen in full consciousness and
• Title: Boundaries of Natural Science: Lecture VII
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  • proceeding from everyday consciousness or ordinary science. In everyday
  • life one can advance through self-education to a higher consciousness,
  • just as a child can advance to the stage of ordinary consciousness.
  • the boundaries of matter and of ordinary consciousness, reveal themselves
  • only when one attains this higher consciousness. In ancient times the
  • Eastern sages spoke of such an enhanced consciousness that renders accessible
  • he has no real understanding of human progress. In ordinary consciousness
  • perceptions, that our consciousness First fully awakens.
  • from growing into the spiritual world in normal consciousness. As human
  • we know ourselves to be ego-bearers, we conclude through a kind of unconscious
  • which otherwise remains unconscious because all one's attention is directed
  • is consciously withdrawn from the physical body, however, something
  • with the physical body in a more conscious manner. I said this morning
  • physical organism by consciously grasping the physical body. We see
  • it, not suppressing it into unconsciousness, but rather conjoining it
  • within, and we come to know the depths of consciousness and of the soul.
  • in the West must live much more consciously than the men of the East,
  • stage of conscious human evolution, must be striven for consciously;
  • deeply and unconsciously, with the physical body, so that too strong
  • every variety. An unconscious urge toward Imagination is held back through
• Title: Boundaries of Natural Science: Lecture VIII
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  • their ego-consciousness was much less developed than in later epochs
  • within the context of his ordinary consciousness in the way I
  • one's ordinary consciousness in the way described. Now we are
  • within but that one previously had experienced only unconsciously. Experienced
  • unconsciously in what way?
  • erotic drives and much else as well. All this occurs unconsciously.
  • If, however, we use fully consciously such measures of soul as I have
  • By experiencing all this consciously we come to see that in the unconscious
  • we are conscious only of what I would term external sound and external
  • observe consciously what lives and embodies itself within us when we
  • by consciously observing, by raising to consciousness, what otherwise
  • we would do unconsciously, by observing how, through the sense world,
  • up out of ordinary consciousness.
  • in our consciousness: what once was pure thought is now Inspiration.
  • consciously, in a certain way to experience breathing artificially by
  • himself to conscious, regulated, varied breathing? Oh, he experiences
  • consciously means taking part in something that persists when we have
  • consciously is to experience the reaction of our inner being to inhalation.
  • the breathing process consciously means to comprehend ourselves beyond
  • harmonized, one consciously experiences the eternal. In everyday life
• Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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  • speak in our ordinary, everyday consciousness or in ordinary
  • life continues on its course a higher form of consciousness can
  • to the stage of ordinary consciousness. And it is to this
  • higher consciousness that there are first revealed the things
  • boundary of ordinary consciousness.
  • It was of consciousness enhanced in this sense, through
  • With our ordinary consciousness we live in our world of
  • the physical world, that our consciousness first awakes in the
  • factors which in the sphere of ordinary consciousness do not,
  • with an Ego, we conclude, as it were by subconscious inference,
  • — which otherwise remains unconscious because
  • But even when the spirit-and-soul is drawn consciously out
  • conscious connection now — must again be
  • has again to unite consciously with the physical organism.
  • it, not suppressing it into unconsciousness, but allying it
  • consciousness and of our soul. It is in this way that genuine
  • conscious way than men of the East, we must not adopt the
  • conscious evolution, must be striven for consciously; there
  • unconsciously has united too radically, too deeply, with the
  • variety. An unconscious urge towards Imagination is held
• Title: Golden Blade, 1962: Lecture 2: Paths to the Spirit in East and West
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  • Eastern world was that they were true to their race; conscious
  • within the framework of his ordinary consciousness in the way I
  • consciousness in the way I have suggested. We are now in the
  • unconsciously, but which is nevertheless active within
  • us. What do I mean by “experienced unconsciously?”
  • unconsciously. But if we consciously use such
  • unconscious experiences of childhood come to be experienced
  • consciously, we even find that, while we were absorbing colour
  • and sound impressions unconsciously, they were working
  • conscious only of what I might call outer sound and outer
  • world which forms us. As we become clearly conscious of spirit
  • in the outer world, we are able to experience consciously the
  • if we make a point of observing consciously what we would
  • otherwise tend to do unconsciously; if we notice how through
  • of consciousness the fruits of our thinking on
  • They are now alive in our consciousness, and what was once pure
  • sense consciously, the process of breathing. He has, as it
  • What does the Eastern student of yoga attain by consciously
  • consciously means taking part in something that continues when
  • we have laid aside our bodies. To experience consciously the
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