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• Title: Nature/Ideals: Die Natur
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  • She gave you the will and the force to destroy yourself,
  • — but to save yourself — this you can never, ever do!
• Title: Lecture: The End of the Dark Age
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  • The intellect itself is spirit, but its content is no longer a
  • Nature. Hence the intellect is spirit, but it fills itself with
  • into himself and that he must say to himself: When I am
• Title: Tension Between East and West: Lecture 1: Natural Science
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  • something self-manifesting.
  • to confine itself to the working-up of natural processes and
  • impulses within that pure thinking which science itself fosters
  • and semblances that I myself am free to accept or not. That is
  • the scientific view of life points beyond itself. It must take
  • the other hand, that because it cannot itself arrive
  • itself — an extension into a region that science,
  • a misapprehension, he applies them to himself. It is simply so
  • respiratory current itself. We could say that the yogi set his
  • breath. In this way, the yoga scholar raised himself above the
  • such strong and inwardly fortified self-consciousness as we
  • in everything about him, man perceived himself as a part of
  • this whole environment; he did not separate himself from
  • it as an independent self. To draw an analogy, I might say: If
  • my hand were conscious, what would it think about itself?
  • earlier man was unable to regard himself as an independent
  • entity, but felt himself rather a part of nature's whole, which
  • yogi raised himself above this view, which implied the
  • dependence of the human self. By uniting his
  • human self, the human I. The awareness of personal
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• Title: Tension Between East and West: Lecture 2: Psychology
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  • great problems in life, but life itself. They become the happiness
  • tremendous riddle. To deny the mind in man himself does not, of
  • fate of this soul of his, will find himself confronted by a
  • alert and self-possessed, able to make use of our body, our
  • different form, to psychology itself. It would need a great
  • Psychology itself, moreover, is conscious of this powerlessness
  • presents itself to the psychologist, with ordinary
  • myself in any way with their content, I believe that, from the
  • of the self-criticism of ordinary consciousness.
  • something that enables me to orientate myself in life, to bring
  • saying to himself at a certain point: Why shouldn't this
  • today, and by which I orientate myself in life and become a
  • man can produce in himself a state of soul and body that can be
  • world in such a way that he learns to orientate himself in it
  • The self-possession at each step is such that we can compare
  • what a man experiences and makes of himself here with what we
  • struggled, although without driving oneself into
  • self-possessed — to focus one's consciousness upon
  • itself.
  • And with this we explore a part of human eternity itself. We
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• Title: Tension Between East and West: Lecture 3: East and West in History
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  • part of himself he can and will influence his time!”
  • increasing consciousness is itself a factor in history.
  • In the human organism itself, which is such a richly
  • which the organism expresses itself. In the same way, we must
  • that he found himself increasingly absorbed into a lasting
  • Once inside the divine and spiritual world, he knew himself to
  • perceive what seeks to manifest itself to man; but that, if we
  • the thing itself is past.
  • spiritual world is willing to reveal itself. Objective
  • self-possession, like that which is active in the solution of
  • things. With vital thinking you feel yourself equipped to
  • himself through his soul and in this way felt his outward
  • devotes himself. In popular religion, it is true, this is
  • self may become a sense-organ or spiritual organ; and we
  • thought raise itself into words and then, in modern
  • experiencing our inner self, and for the inner self we
  • itself is in many ways a revival. And yet one must say: the
  • of nature? His artistic sense transformed itself naturally into
  • within the history of recent times. Goethe made himself at home
  • nature herself operates; I am on their track.” Here
• Title: Tension Between East and West: Lecture 4: Spiritual Geography
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  • concepts. We may say: in immersing itself in these
  • presents itself directly to the eye is dissected and placed
  • his soul as the reality self-evident to him. External nature,
  • first reveal itself through the human soul.
  • a spiritual world, just as he regards himself as a replica of
  • as the soul-spiritual element in man himself, as he is before
  • because, in transforming itself into mortal man, the spiritual
  • natural element in man himself, is a replica of the spiritual;
  • complete self-possession and lucid consciousness. The
  • activity and so prevent himself from devoting his full strength
  • not say so; whereas he perceives as reality what reveals itself
  • what man experiences within himself — whether it is art
  • thyself,” for a truly human attitude. Why? Well, it is
  • when man finds himself confronted with physical actuality, it
  • humanity in order that man himself could infuse it with his own
  • himself to be in a sphere of unreality when in contact with
  • himself a spiritual being who creates in physical and sensuous
  • world and himself, he could speak of “ideology;” it
  • itself.
  • spiritual life has revealed itself in particular phenomena. He
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• Title: Tension Between East and West: Lecture 5: Cosmic Memory
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  • self-contained individuals. We must not invade this other
  • himself; even so, it reveals something that has certain
  • is to be taken seriously today must not lose itself in nebulous
  • himself without limit, to the point where the deepest
  • foundations of the soul itself. Even such outstanding mystics
  • if, in ordinary consciousness, he could see right into himself
  • self. It must be possible for outside stimuli to be
  • he can penetrate directly into his deepest self. If we
  • make the mystic's attempt to penetrate into our innermost self
  • in face of the outside world: for it is only by treating itself
  • More moving than the latter's absorption in his inner self is
  • cognition, man must pour out his own self as being into
  • intensification of the sense of self. What happens is
  • the sense of self. The sense of self has its own strength, and
  • intermingled that self-surrender to the world and its creatures
  • that comes of love. In super-sensible cognition, the self is
  • selfish submersion in things, that it will effusively thrust
  • and insinuate itself into things. By so doing, the self will
  • self-discipline in relation to the sense of self, and at
  • itself into the memory — if it did, we should be capable
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• Title: Tension Between East and West: Lecture 6: Individual and Society
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  • intellectualized power that reveals itself so splendidly
  • significance that this power of the intellect has shown itself
  • an outlook on things in accord with spirit, finds himself
  • this has only been possible to man since he raised himself to
  • naïveté into self-consciousness. People will
  • it means in England itself. In England, simply because of the
  • can transform itself into social impulses such as arose from
  • When we contemplate human life itself by means of a spiritual
  • intellectualism itself cannot be socially creative. It floods
  • to me what I myself ought to be and want to be; I listen to
  • itself the powers by which we can reach an understanding with
  • social life itself. It emerged from theory, though one that
  • believed itself to be true to life. It created a reality that
  • their words that comes from life itself, from experience of the
  • we have a self, assume unconsciously that the other person also
  • has a self. This is not what we do. Anyone whose mind can take
  • himself into the other human being: only thus can he really
  • place himself within the context of social life. With the
  • point to this self-spiritualizing development of the human
  • beyond those the teacher himself possesses.
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• Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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  • Western civilization itself.
  • imposes itself upon them.
  • development of the earth itself by associating their
  • nature man experiences within himself a kind of world-memory.
  • itself — these impulses had, after all, been
  • attaching some importance to what displayed itself in these
  • organization that is trying to establish itself in Eastern
  • transformed itself into the legal attitude, the political
  • itself in social configurations. The priest gradually becomes
  • although he may have kept himself in the background, the priest
  • structure, which then proceeds to reproduce itself.
  • medieval to modern history the religious element allows itself
  • element does assert itself increasingly in the West, the nearer
  • emancipates itself in human thinking.
  • need only examine the economic element as it presented itself
  • categories that derive from economic life itself.
  • itself is then caught up by social configurations that are
  • industrialist himself sees his own undertaking within a
• Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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  • Grimm — since his philosophy of life was in itself a
  • sense of self, a sense of personality that is still quiescent
  • ideal that Oriental civilization had set before itself,
  • “Know thyself!”
  • ultimate intention of Oriental self-less civilization, of that
  • sentence: “Know thyself!” — a sentence
  • of development in mankind, to penetrate to the self after all.
  • characterizing yoga. On the social side, it reveals itself when
  • itself, and indeed every effort to reach a higher spirituality,
  • the extent that Greek culture itself has influenced European
  • takes him outside himself, and creates in him a transport of
  • feeling that takes him out of himself; that he is
  • is no longer overcome by fear when he has to go outside himself
  • strengthening of his sense of self and his inner security of
  • himself, not just beneath himself into mere utility.
  • face to face with himself, drawing him away from a dream, a
  • complete awareness of himself. We may say: in the social
  • thyself!”
  • the sense of self. From an awareness that the soul was not then
  • attuned to a sense of self, and that such a sense still
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• Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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  • There are, of course, self-deceivers, on a greater or lesser
  • to come close to his real self.
  • experience. Not so much the expulsion itself, as the preceding
  • what confronts a man when he is alone with himself after work
  • Something elemental reveals itself in such a man, welling up
  • thrown back upon himself, as the working-man is and very many
  • something which emerges exclusively from man himself. Since
  • to really see inside himself. He thereby reaches the stage of
  • his work on to himself. Everywhere he longs to attain an
  • into himself, he finds as the basic substance of his physical
  • things, which so affect man's innermost self that drives,
  • — which yet carries within itself striking
  • repeatedly commending self-control, self-discipline,
  • self-education as all-important: what matters is not having
  • inner self. Whether legitimate or not, this is the attitude of
  • the machine, in such a way that man himself operates, in
  • is why Central Europe itself forsook the paths it had been
• Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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  • obtrudes itself particularly on those who observe life
  • itself to be a real force in the history of modern man. But in
  • think it self-evident that, from within the individual, you can
  • himself. On the other hand, we do continually attempt to derive
  • the nature of law from man himself. And yet the democratic
  • the nature of law cannot spin it out of himself; he just has to
  • third thing that presents itself to people today and calls for
  • large, contains within itself, together with constructive
  • democracy, there insinuated itself more and more into men's
  • This statement itself may sound abstract, but in fact it is
  • reality, not quarried from life itself — an enormous
  • Only out of life itself can something be created. Let us
  • with life itself. For the intellect has the property of
  • something independent, so that it contains within itself its
  • itself the germ of what are later to become forces of decline.
  • each separate from the other. In itself, such a division
  • contradiction imposed by life itself.
  • reality itself with the aid of spiritual science, which is
• Title: Regarding Higher Worlds
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  • our next lecture: “What is self knowledge?” Today
  • substance of their world just as we, humans, self conscious
  • Just think about yourself, how you may observe your soul in the
  • soul will express itself in the direct contrary situation, how
  • itself out into that which is perceived, creeping in, so that
  • definite self-contained shape. During our life between birth
  • the astral body withdraws, it begins to adapt itself to the
  • the Plant-Ego directs itself towards a single place on earth,
  • clairvoyant is situated where physical man finds himself, how
  • impressions in him- or herself, namely a differentiated world
  • world you find yourself. While you are in the astral world, you
  • is renunciation. To prepare yourself for the right existence in
  • inseparable from something else, namely the loss of self, the
  • power of self consciousness, the inner Ego-force. We will
  • This feeling is called, in occult science, the feeling of self
  • devachanic plane, blessedness and self-sacrifice. It is
  • doesn't have the feeling: — ‘you must dedicate yourself to what
  • to offer myself, I will not dissolve into what I've acquired,’
  • really entering this bliss, having learnt to add the self
  • him. In the degree to which he offers himself through his soul,
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• Title: What is Self-knowledge?
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  • What is Self Knowledge?
  • What is Self-knowledge?
  • self-knowledge of mankind, a self-knowledge which leads to the
  • genuine self-knowledge is an accompanying phenomenon which
  • inner soul forces. The “Know Thyself” ancient human
  • the occult scientific sense self-knowledge in relation to the
  • the most ordinary, everyday self-knowledge and rise up to this
  • self-knowledge which can be called World Knowledge in the
  • Self-knowledge is considered so much more important within the
  • dangerous. Incorrectly understood self-knowledge tends to
  • particular distrust in the expression “self-knowledge,” as it
  • some kind of false melancholy, self-anaesthesia, caught up in
  • the Self, with all these members linked to human nature, we
  • easily come to the conclusion that self-knowledge is something
  • anticipate the simplest, humblest type of self-knowledge, we
  • cycle, that the human “I” can only become self
  • I-bearer only develops consciousness and self-consciousness
  • bodies. There we have today's normal human self consciousness
  • self-consciousness at the lowest level? Better even is to
  • arrive at knowledge of this being, or even of the self? We can
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• Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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  • within itself all that brings us as human beings in touch with the
  • stirs and dies down again within itself; thoughts only have an
  • has to develop his own feelings within himself; but we are able to
  • person to place himself in the position of a spiritual investigator,
  • thyself livest in time. This is a sensation to which one has
  • look towards a single centre and there behold oneself. It is as if
  • a wave of this stream of time, one found oneself. One has
  • oneself become the world.
  • that meets one is the human form itself? But how changed is this
  • this human form present itself! One knows: ‘That which thou art
  • now looking at, is thyself; yea, it is thee. Thou who formerly didst
  • feel thyself within thy skin, within thy blood, art now outside.’
  • one had only been aware of oneself, were now filled with innumerable
  • stars all in motion, to which one belongs oneself. Then one knows:
  • Thou art now experiencing thyself in the astral body outside the
  • oneself seen previously, which we described as the outer world —
  • thyself, looking back on thy light-body and thy etheric-thought body;
  • thou canst so concentrate on thyself that an inner star-world comes
  • thou standest as an individuality in the world, that thou thyself
  • time when one says to oneself: How different Maya or Illusion is from
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• Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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  • order to find the way out of oneself, one may try to begin with, to
  • enter more deeply into oneself; one may try to connect oneself with
  • to them, one may try to connect oneself with these experiences
  • described how he diffuses himself over external space and how he
  • of space itself; space ceases to have any meaning for him. He leaves
  • feels himself in ‘time’; at that time in which he was
  • life. To feel spiritual life within himself, to know something about
  • Ideal Man himself as religion. We learn that the various Beings of
  • before one, it stands there of itself, it is the goal of the Gods and
  • be taught, because things are self-evident; our will, our
  • depths of the soul itself. Now, while being instructed by the Gods,
  • arrived at the point where thou canst not fill thyself any more with
  • into physical incarnation he himself must work plastically on his
  • it when it goes out of itself into space, when, filling space, this
  • that this soul, together with what it knows regarding itself, is born
• Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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  • planets, but that which lives in the sun itself — but hidden.
  • were really to manifest itself in our consciousness. Only the
  • implanting in thyself something that is imperfect,’ this thou
  • perceptions there was something which expressed itself in
  • should I concern myself with what these odd people think out, or have
  • himself with something he cannot perceive with his senses. Ideas
• Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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  • but by Himself. God the Father we find in life and nature. Christ is
  • know oneself in the soul, outside the body - IN CHRISTO MORIMUR.
  • external reality, does not of itself yield up the contents of its
  • but it will not permit itself to be diminished by him, it remains as
  • whereas he entirely denied spirit, he is now unable to save himself,
  • to come again into the physical world through forces which he himself
  • previous life. I shall have to allow myself to be thrust by spirit
  • into physical reality, I shall not have produced reality by myself.’
  • takes up Spiritual Science and devotes himself seriously to it —
  • spiritual investigator himself, but only tries earnestly to
  • himself. He will be able to do it sometime; though this may perhaps
  • realm of life Spiritual Science expresses itself in this way. For
  • himself with Spiritual Science, he will become more apt and capable,
  • either succumbs to the illness or finds within oneself the way to the
  • not impelled, as it were, by the object itself to ask questions, if
  • physical plane arrive at being a soul that guides itself. On the
  • Himself, who realises Himself in us as we acquire spiritual
  • know oneself in the soul outside the body, or the other dying, the
• Title: Inner Nature of Man: Lecture 5: Between Death and the 'Cosmic Midnight Hour'
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  • physical plane. For the comprehension of man himself and also for any
  • can no longer express itself in the mortal residue; but to the man
  • himself who has passed through the portal of death, something is
  • poured thyself, it rays back to thee thy own life between birth and
  • There, longing is a creative force; it transforms itself into
• Title: Inner Nature of Man: Lecture 6: Pleasures and Sufferings in the Life Beyond
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  • destroy itself. That which in one sphere works as nature works, may
  • must work creatively on oneself. One realises not only one's
  • soul and refresh myself through this past enjoyment.’ When we
  • When a person fills himself more
  • conscience, that he must not give himself up to certain enjoyment,
  • that time I had to protect myself. I have thereby made this person a
  • suffered through our self-protection. They might go beyond what was
  • to wait until in the spiritual world itself he has developed the
  • greater until it destroys itself and when I say the following you
  • rebirth, for it is from them that he must work creatively on himself.
  • longing to see itself in its past and recognise its value. Spiritual
• Title: Macrocosm/Microcosm: Lecture 1: The World Behind the Tapestry of Sense-perceptions. Ecstasy and Mystical Experience.
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  • within him something deeper, something at first hidden from himself,
  • can reveal itself to us when in the course of certain normal processes
  • state of being “out of oneself” as the saying goes, should
  • man must then ask himself: ‘Am I able, with all my capacities, to
  • construct such a world for myself out of my ordinary
  • to himself: ‘I am incapable of constructing such a world of
  • for normal human beings. It is evident from the experience itself that
  • the man in question calls his Ego, his strong, inner self, through
  • outside himself, poured out into the new world which fills the
  • himself from the objects around him. Fundamentally speaking, it is
  • only the Ego that can distinguish itself from surrounding objects.
  • more and more deeply into himself transforms certain feelings into
  • you had not brought it upon yourself. Otherwise this man would not
  • suffering, but at some time or other I was myself the cause of it. I
  • attitude, focuses more upon itself, seeks within itself what it
  • someone says to himself: ‘The man who gave me the blow was led to
  • me precisely because I myself was the cause of it.’ Such people
  • life of soul is reality or whether it is he himself who is the cause
  • to the Ego, makes himself the culprit for whatever he has to
  • himself for the ultimate cause of everything that happens in the
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• Title: Macrocosm/Microcosm: Lecture 2: Sleeping and Waking Life in Relation to the Planets
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  • that modern science concerns itself only with the part of man which,
  • practises a little self-observation at the time when he is about to go
  • practises self-observation will notice how a power seems to be
  • overcoming him, for in normal life he does not order himself to go to
  • now asserting itself in him. This is the first of the influences to be
  • The same influence which makes itself felt in certain abnormal
  • himself independent of the influences of the outer world. These are
  • to myself that because the flowers have given me pleasure I will
  • Consciousness-Soul and relating myself again to the outer world. Here
  • himself to that world again.
  • Let us first of all consider this cosmic clock itself. The idea of the
  • planetary system having formed itself is easily refuted. You will all
  • itself. This will probably have been demonstrated by an experiment. It
  • system into existence through rotation. The experiment in itself
  • akin to what goes on in the human being himself. And so we shall come
• Title: Macrocosm/Microcosm: Lecture 3: The Inner Path Followed by the Mystic. Experience of the Cycle of the Year.
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  • the moment of waking is something that interpolates itself between our
  • oneself fit for the experience and passing through it consciously.
  • realise for himself the imperfection of his soul, to realise that his
  • The mystic prepares himself by concentrating on the following
  • to himself: “Yes, I feel utterly paltry in comparison with what I
  • into my bodily nature and to make myself spiritually worthy of
  • plant a kingdom lower than itself but without which it cannot exist.
  • proving himself victorious over pain and suffering for a long, long
  • to itself over and over again: ‘Whatever pain and suffering still
  • his own inner self without preparation and being consumed by a feeling
  • self, protected from being consumed in the fire of shame. Man cannot
  • his own inner self, is called in Spiritual Science, the Lesser
  • a mirror he sees an image, a picture, and not himself, so in waking
  • consciousness we do not see the Microcosm itself but a reflected image
  • with our own inner self. The forces within ourselves enable us to live
  • vision not only of itself but also of the planets. We look out into
  • self and by night the sight of the spiritual world is denied us in
  • itself is invisible. We must therefore say what by day makes the
  • feelings he prepares himself to have experiences by night which differ
  • of vegetation in spring; then, when he was able to surrender himself
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• Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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  • person who for ten years has devoted himself to acquiring deeper
  • itself akin. The knowledge acquired on descending into the physical
  • Lesser Guardian of the Threshold and may say to itself: I am paltry
  • to myself, if I had not been outpoured in the spiritual world, and if
  • our mobility. It reveals itself as an inner force, streaming into us.
  • soul, namely what his inner self is able to be as a result of all that
  • this experience well and asks himself: What would you be if the Beings
  • himself up with greater and greater intensity to the feelings of
  • our human intelligence acquires for itself corresponds to what streams
  • himself draws something from his inner light and promotes darkness in
  • life itself to the light that streams down from above. The Cosmic
  • from human life itself, through efforts to transform thinking, feeling
  • itself; it does not work in the same way as other movements where
  • Spiritual Science would leave human evolution to take care of itself.
  • self-knowledge. What we have become on account of our sins of omission
  • before the eyes of our soul and reveals itself clearly in that it
  • a new content, in keeping with true and effective self-knowledge; a
  • man no longer broods but works actively at his own self. This
  • our own self confronts us in its true form. Our own inner being
  • Our own inner self is portrayed as it were against this background.
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• Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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  • he can prepare himself by mystical deepening for conscious entry into
  • there is something within him that he might call his better self.
  • self, however, is not without danger; moreover it cannot be done at
  • today is that man subordinates himself to a certain degree only and
  • in ancient times. The path of descent into the inner self was followed
  • should entrust himself to an initiated teacher, to a Guru — the
  • can deal by himself with what is generally understood as the Venus
  • training in humility and selflessness will enable him to hold his own
  • egoism and self-love and cultivate selflessness. He must make himself
  • himself in his conscious descent to the power known as that of Venus.
  • But it would be more dangerous if a man were to leave himself unaided
  • subject himself. Obedience to the teacher through many years was
  • Mysteries he was compelled to entrust himself to the teacher's
  • the teacher, to see himself through the teacher's eyes, to think the
  • teacher's thoughts and to become a kind of external object to himself.
  • of the initiated priest, first of all himself, and then, far out
  • transmitted, through heredity, to the pupil himself. It was revealed
  • primeval ancestor from whom some quality in himself was derived. It
  • preparing for himself in the spiritual world the qualities he is
  • he was himself working in the spiritual world at the preparation of
  • Maximum number of matches per file exceeded.
• Title: Macrocosm/Microcosm: Lecture 6: Experiences of Initiation in the Northern Mysteries
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  • not by descending into his inner self at the moment of waking, but by
  • himself, outside his ordinary nature; he lets his Ego flow out of him.
  • passing into the Macrocosm, for a man would lose hold of himself and
  • himself as a human being.
  • intense devotion and self-sacrifice with which men worked in the
  • little conception of such fervent self-sacrifice. In earlier times
  • lighter, as though he were growing out beyond himself. Then this
  • Elements the spiritual does not yet reveal itself in its true form as
  • The form in which this world reveals itself is such that the
  • these beings who have strong Egos, while he himself, having lost his
  • self-conquest. Special value was attached to this attribute. In the
  • trained in fearlessness and in the power of self-conquest.
  • himself at his present stage of evolution. These names denote ten
  • the light produces an organ to correspond to itself; and so the eye is
  • is not the worst thing that can happen, for the world itself will soon
• Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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  • clairvoyance, for very exact self-knowledge is necessary before it is
  • the Elementary World reveals itself in the form it does, and then this
  • self-knowledge impels him to divert his attention from the things with
  • Spiritual Science, true self-knowledge. This self-knowledge
  • this quality of firm self-confidence? But all the qualities that
  • and we need much self-training if we are to learn to confront
  • which he may possibly say: ‘I will ask myself at what period of
  • this question to himself quite objectively: ‘What is it in life
  • the self. Otherwise we remain permanently enclosed within ourselves.
  • distinguishes a judgment about oneself from a judgment about another?
  • self-training that makes it possible for us to carry into the
  • consciously, would be the experience of himself. He himself
  • himself. He can compare himself with the macrocosmic world and
  • self-assurance, his self-confidence. His best safeguard against such
  • loss of self-assurance is for entry into the higher world to have been
  • world. He must train himself to realise his imperfections and he must
  • must learn to see himself as an imperfect being, to endure the
  • of himself but also another figure which says to him: If you now work
  • at yourself, if you do your utmost to develop the germinal qualities
  • Anyone who has prepared himself in such a way has a very definite
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• Title: Macrocosm/Microcosm: Lecture 8: Mirror-images of the Macrocosm in Man. Rosicrucian Symbols.
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  • supposes that what he calls his Ego is within himself. But in
  • spinal cord that lie behind the nerves. In our brain itself and its
  • which would otherwise simply pass through him. He must himself create
  • create for himself higher organs. He must bring a world that is higher
  • than the World of Reason to a halt within himself, and this he does by
  • upon himself man consciously builds up that which the external world
  • Spirit, his sense-organs out of the Elementary World. He himself
  • and vigorous practice of immersing oneself in symbolic mental pictures
  • in order to pass from the symbol itself to the activity which created
  • this path entrusts himself to another in no other sense than a pupil
  • entrusts himself to a tutor in mathematics. If he did not assume that
  • the tutor knows more than he knows himself, he certainly would not go
  • shall describe how man, if he works upon himself, grows step by step
• Title: Macrocosm/Microcosm: Lecture 9: Organs of Spiritual Perception. Contemplation of the Ego from Twelve Vantage-points. The Thinking of the Heart.
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  • himself inwardly that his life of soul is greatly enriched, these
  • arises like the inner pictures he has formed for himself but is there
  • himself created. During the period of preparation, and through the
  • between illusory and true pictures. A man who prepares himself
  • who has trained himself not to regard a thing as true simply because
  • training for making oneself a different man. In logical thinking we
  • A man usually lets himself be guided by this kind of spontaneous
  • so, train himself that error causes him actual pain and that the truth
  • or six days been carefully carving something for himself; on the
  • what he himself, with a higher grade of consciousness, had prepared.
  • the matter in question presents itself to us in a definite picture. If
  • our Ego itself in the Imaginative world.
  • second time: Now I have found myself again and am something different.
  • and so on. But everyone who wants to prepare himself for real
  • itself but in the supposition that it can explain the whole universe
  • of which he has exceptional knowledge; if he had confined himself to a
  • view and surrenders himself to the views held by another. For example:
  • I myself have endeavoured to portray Nietzsche as he must be portrayed
  • steeps himself in Haeckel in order to expound Haeckel's philosophy
  • This power of emerging from oneself in order to describe something
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• Title: Macrocosm/Microcosm: Lecture 10: Transformation of Soul-forces and Stages in the Evolution of Physical Organs. Reading in the Akasha Chronicle.
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  • to transpose himself from the normal into a supernormal state of
  • of ordinary memory, what he observes in that world presents itself not
  • the distance. The past presents itself to the pupil as something
  • Spiritual Science itself guarantees this harmony. And here we come to
  • expresses itself outwardly in the experiencing of our blood,
  • he himself originated. This explains the great reverence with which in
  • itself in the body, that man will also have a quite different external
  • states before the intellect itself was there. In the worlds which
• Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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  • Besides addressing himself to the reasoning mind, the spiritual
  • itself from every soul. He seeks only to give expression to the truths
  • which every soul, given sufficient time, could experience in itself.
  • to every soul to see whether it cannot find within itself the
  • reveals itself to us as a being which, like man, is not subject
  • itself, somewhat as happens in the case of man at the approach of
  • to the Earth; man has made himself independent of it. Remembering that
  • life, in order to nourish within himself the feelings and experiences
  • itself; the Earth itself must have generated the effects which today
  • are produced by the Sun. The Earth was itself Sun at that time.
  • itself. What is visible to the eye of clairvoyance now becomes
  • Moon-state, and this in turn by a state when the Earth itself was a
  • But this state itself, which we have called the Old Sun-state,
  • high ideal can make a man glow with warmth unless he himself is able
  • itself provides the explanation.
  • the Earth stores within itself for the winter's needs. We remember
  • man himself, the Microcosm, developed through the stages of Old
  • It reveals itself in a germinal state and will become something quite
  • himself an “I”. This is what sets him above the other beings
  • back into your earlier incarnations you would find yourself
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• Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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  • myself more intimately again with an important aspect of occultism,
  • world but which does not yet reveal itself in a marked way. I refer
  • oneself, but love it because it is in the world irrespective of
  • thought it will lead most certainly to selflessness. Such moods of
  • the gate of death, where does he feel himself to be?” One can
  • an initiate or of a person after death, is one of feeling oneself
  • Although I have concerned myself a great deal with Homer, yet a
  • he remained behind and severed himself from the stream of cosmic
  • transforms itself in the passage from Mars to Jupiter as orchestral
  • Transfer yourself into the spiritual world as if you could behold it.
• Title: Life Between ... VIII: Between Death and a New Birth
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  • reverse, is such an instance. One has but to concern oneself
  • never concerned myself about what might happen afterwards, but since
  • and this has led me to occupy myself with spiritual science.”
  • himself that all this is nonsense may, in the depths of his soul of
  • substrata love can express itself as hate. One does find such cases
  • The question presents itself as to whether or not the dead are able
  • yourself the feelings of this man. He did not sail, and then he heard
  • When a person begins to concern himself with spiritual science he
  • Christ as the Sun Spirit. The ego has emancipated itself from the light
  • united himself with the earth, every individual who has united himself
  • spiritual world. The more a person has opened himself to receive a
  • One will accustom oneself to listen to how things are expressed. In
  • spiritualized himself. This will give you a basis for a correct
• Title: Lecture: Michaelmas-Soul: Lecture I
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  • who dwells in the visible world, yet is himself invisible: it beholds
  • say to himself — though in dim consciousness: all this the Gods
  • from whom I myself sprang by a different way. — And all our inner
  • nature into himself — takes it in through nourishment, through
  • he finds in nature. That he takes into himself; and by being received
  • variety of animal forms, and finally the human physical form itself.
  • perceives when he looks into himself: he sees it arising in him as
  • taking outer nature into himself through nourishment, breathing, and
  • perception, man creates within himself a sphere of action for the
  • behold the later time: man comes to earth, he takes into himself outer
  • intellect a man can isolate himself from the world, for everyone has
  • it is not Michael himself who wages the battle, but human devotion and
  • within himself: he can now feel in his Gemüt the Conqueror
  • drag me down below myself. But in the spirit I see the luminous
• Title: Lecture: Michaelmas-Soul: Lecture II
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  • self-consciousness, at the inner strength that permits the ego to rise
  • this fact in itself should lead to a revived intensification of them
  • man only if his behavior toward ourself and the world is not merely
  • himself to Gemütlessness — the process
  • lily is really expecting something. It says to itself: Men will pass
  • creep about, frightening plants and minerals in order to gorge himself
  • saturating himself, as it were, with elemental beings in human nature,
  • right thing to do in a given situation; but we cannot bring our self
  • from experiencing the potency of the spirit within himself.
  • conviction: I have received a spiritual impulse, I give myself up to
  • only when we can say to our self, My hundred failures can at most
  • passive prayer, but only through man's making himself the instrument
  • this confidence. If a man will saturate himself more and more with
  • permeated himself with the powerful strength of Michael will he be
  • expand in their being because their free individuality can pour itself
  • but it can be enkindled only by each within himself. What everyone
• Title: Lecture: Michaelmas-Soul: Lecture III
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  • conditions: he must learn to feel himself not only as an earth citizen
  • equipped with all such sky-wisdom, feels himself a hermit on what he
  • presents itself in pictures, and we must ask, How do these arise? They
  • occupy himself with dreams as such but with so-called mediumistic
  • him, so he set about making himself into a sort of medium. He dreamt
  • about all sorts of things that concerned himself, and once they went
  • of mind to have been such as to make him label himself a muttonhead.
  • that an imagination presents itself to us. It is different from
  • ground plan would have presented itself — there is something
  • inner exaltation, shutting itself off and concentrating within itself
  • oneself back to conditions such as I have described as prevailing
  • perceive the course of the seasons within himself by means of his
  • manifests itself in the course of the seasons, was known only to those
  • way the human being experienced himself as a higher being,
  • man feels himself to be active in such a way that into his activity
  • of men on earth, thereby knowing ourself to be one with the divine in
  • presents itself as a sort of fortress in the cosmos. From the outside,
  • simply knew himself to be knowledgeable. Just as today a child gets
  • exert himself particularly!
  • the act of exposing ourself in the ordinary way to the world in
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• Title: Lecture: Michaelmas-Soul: Lecture IV
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  • world as part of ourself, in the same way as we do all that takes
  • Yet a saline crystal is a self-contained reality bounded within
  • itself, while a rose is not. A rose can have no existence other than
  • — cannot come into being of itself. So if we imagine the flower
  • oneself with such refutations: what we need is a realistic way of
  • psycho-spiritual principle in the self-enclosed human being, so
  • into itself. In addition to the familiar burgeoning life of spring and
  • into the earth itself and become intimately connected with it. Such is
  • with the earth itself becomes related to the cosmic environment in
  • with an earth that had drawn all its spirituality into itself. But for
  • — the time when the whole earth opens itself to the cosmos. One
  • himself to cosmic reaches.
  • fancies itself practical. A suggestion such as the one just mentioned
  • itself will sharpen and refine their capacity for sentient
  • us, instead of occupying ourself only with the little living beings;
  • and self-consciousness proper which thrives in the fall and winter.
  • self” and by “becoming one with outer nature.” Truly,
  • during the spring and summertime, he prepares himself to live in
  • But man must not die: he must not let himself be overpowered. He
  • his true self-consciousness, will come to life within him; and by sharing
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• Title: Poetry/Speech: Lecture V: Poetry and Recitation
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  • myself – not, however, out of allegiance to any abstract
  • other over everything – I shall allow myself on quite other
  • and its self-reliance. Here
  • has come to himself in his individual
  • re-create for his audience. The poet must submerge himself in the
  • when he could no longer come to terms with himself without
  • believed himself to have uncovered the clue. He believed, too, that
  • direct experience pouring itself out into speech.
  • having, in these uncultured times, gone amiss. The voice itself is
  • himself – and even though to begin with this experience is
  • to refer back to himself what he feels vibrant in the world around
  • Round in its self incloses:
  • perceptions to life in himself do they seem abstract or hollow. I
  • symbolism only to the extent that reality itself is a kind of
  • to that degree of life who cannot himself enter vitally into
  • avail himself of the language to present the spiritual world. We
  • himself confronted by the spiritual essences of things, the lyric
  • expanding, guides itself
  • I may explore and find myself
  • direction to myself
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• Title: Goethe As Founder of a New Science of Aesthetics: Steiner's First Lecture
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  • The results which he himself gives us may stand as examples
  • never understood the task which the spirit of man sets itself
  • conditions? The desire for Art is as old as man himself, but
  • instant he gained full and clear knowledge of his own self, the
  • instant he became aware of a kingdom within his inner self,
  • of Nature. He could now no longer surrender himself to her, for
  • away from her, that he had created a new world within himself,
  • of everything our inner self tells us is divine. The next
  • could feel its own self, would cry out in exultation, as having
  • real life, of drawing back into oneself, of creating one's own
  • disclose itself to us. Without the instinctive capacity for
  • have lost must be implanted in them by man himself, and therein
  • that Man is placed on Nature's pinnacle, he regards himself as
  • imbuing himself with all perfections and virtues, calling on
  • highest effect — for as it develops itself spiritually
  • out of a unison of forces, it gathers into itself all that is
  • life into the human form, uplifts man above himself, completes
  • forms in which it asserts itself, in the various branches of
  • itself in conformity to purpose, without, however, serving an
  • ‘wherefore’ lies in the object itself, and the intellect
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• Title: Effects of Christ-Inpulse
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  • and with our Ego. What presents itself to the spiritual
  • observes something which would present itself to every human
  • This is not the case. What presents itself to the
  • forth green shoots, and once more prepares itself for the
  • I may express myself in detail I must say: To the imaginative
  • pure forces, which presents itself to us in the form of the
  • Here a strange thing presents itself: Namely, we can perceive
  • another nation, he condemns himself thereby to sleep with the
  • individual self becomes extended to the great Self.
  • the Christian Spirit, as the Spirit of Christ, united Himself
  • Christ Impulse approached humanity was already preparing itself
  • Impulse that had united itself with the earth, could not work
  • Theo's case, Theo himself was the cause of the accident;
• Title: The Subconscious Forces
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  • win as a fruit of spiritual-scientific self-education. Only the
  • defend itself against these opposing forces which had remained
  • the organism by the illness itself.
  • prove and believe anything. The self-training implied by
  • united with the Spirit-Self. (This too is mentioned in the
  • Spirit-Self in the same way in which the individual human being
  • feeling,” as Eckhart expressed himself. Within the soul
  • completely united itself with the French nation. Read a page by
  • who strives within the Ego itself, you will find that the
  • world. On many occasions, when I myself spoke of the Godhead
  • asked, himself: Does that which constitutes the true
  • of the Slavophils, to whom he himself had belonged in the
  • world-conception. Solovioff himself proved that these ideas had
  • European development should concentrate itself so as to show
  • Christ himself must become active within the HUMAN EGO. For
  • soul itself!
  • Central Europe calls itself “German.” But when we
  • the word at the service of selflessness; The German does not
  • only call himself Germanic, but he includes the others in it.
  • spiritual world and are offered by life itself, in a far deeper
  • Maximum number of matches per file exceeded.
• Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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  • Self Transformation and Esoteric Development.
  • Any one who speaks today about super-sensible worlds lays himself
  • into the fact that it must restrict itself to the sensible world of
  • today, affirms with regard to itself not only that it is free from
  • upon man himself through his own researches. If we only give a little
  • itself, has gained in the capacity of discrimination, in power
  • that this thinking must develop as selflessly as possible in the
  • abstract — so abstract that it does not trust itself to
  • the rejection of all that the human being is in himself by reason of
  • his inner nature. For what he himself thus is must be set forth in
  • certain sense, the human being has eliminated himself in connection
  • man's own self if he wishes to gain enlightenment regarding the
  • science, yet, if we recall — as science itself has to present
  • sort of higher sense might unfold within feeling itself if this were
  • a certain sense by reason of yourself, by reason of your will, is not
  • who simply feels in a natural way about himself, who looks into
  • himself in observation free from preconception, can scarcely do
  • otherwise than also to ascribe to himself, on the basis of immediate
  • self-observation — the conflict is something utterly
  • itself into such conflicts, it becomes for us human beings of the
  • Maximum number of matches per file exceeded.
• Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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  • Self Transformation and Esoteric Development.
  • constitute the environment of man himself to the extent that he
  • lifts himself up into a condition of spirituality, just as plants and
  • earthly existence. And the fact that he achieves for himself
  • something of this kind as regards his own self in its relationship to
  • one who has himself led a life devoted to the acquisition of
  • knowledge. And, in order that I may make myself perfectly clear
  • sinks down into our corporeal being, inserts itself in a way into the
  • surrenders itself to a reverent and religious veneration for
  • But, just as a person feels himself in ordinary life to be in
  • the human soul itself. We permeate the soul with this
  • ensouling of the human being. It is soul itself, soul content, which
  • say to these things who is himself not as yet a participant in this
  • actually discovers itself to be in that state of waking of which
  • myself to be rendered unreceptive through the authoritarian and other
  • himself more intensely within a reality than he places himself in the
  • manifests itself to him. He observes that the power by means of which
  • itself, not that one must read these notes again. Obviously, this
  • whole being within himself but also manifesting his whole being
  • the material itself. What I shall introduce here now will be stated
  • Maximum number of matches per file exceeded.
• Title: Lecture: Facing Karma
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  • This problem, which forces itself upon us, demands that we eliminate all
  • It is often said, almost nonchalantly, that man has only to know himself,
  • self-knowledge, however, cannot be solved with a quick answer, as many
  • science, but that it also offers in an eminent sense a path toward self-
  • to support himself. As a result, life hits him with pain and privation. It is
  • by the necessity of events, he had to educate himself at an early age, he has
  • now he must think differently about it. He must say to himself that the
  • by them with a magic power. I realize that I have imposed upon myself certain
  • himself many times with regard to his sufferings in the way just described.
  • face destiny without bias and as though he had himself wanted his sufferings,
  • will find himself confronted by a strange reaction when he looks at his joy
  • does not believe this only has to expose himself to the experience.
  • will understand joy and happiness in the intimate hours of self-knowledge
  • who admits that his pain is inflicted upon himself by his own individuality
  • extended to practice self-torture, or to pinch ourselves with red hot pliers,
  • promote the ideal of false asceticism and self-torture. In this event, man,
  • gods. Self-torture practiced by ascetics, monks and nuns is nothing but a
  • himself to bear pain with purpose and energy.
  • to meet this or that person? What is he basing himself on? In answer, we
  • someone believes that he can, by himself, know more about his higher self
  • Maximum number of matches per file exceeded.
• Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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  • that Theosophy bestows upon us forces whereby life itself is
  • must be put aside; there must be scrupulous self-examination as to
  • after all, a man need only know himself, need only try to be a good
  • As to the question concerning Self-Knowledge — that can certainly
  • essence it brings self-knowledge and the aspiration to become good and
  • about learning something, to exert himself. Life brings him many
  • youth, he has turned into a decent, self-respecting human being. He
  • has found his feet in life and can say to himself: “My attitude
  • upon myself certain pain without which I should not have overcome this
  • make it a rule to devote himself to these other thoughts only when the
  • towards his destiny the attitude that he himself has willed his
  • joy. However strongly a man may bring himself to feel that he has
  • will have a thorough sense of shame. And he can only rid himself of
  • this feeling of shame by saying to himself: “No, I have not
  • in quiet hours of self-contemplation ascribes happiness and joy to his
  • will resolve to be master of himself, too, in experiences of happiness
  • produce a kind of intoxication in life and obliterates the Self.
  • false asceticism and forms of self-torture) — such a man would be
  • self-torture practised by the ascetics and monks in olden days was a
  • beginning was good and what he must amend by educating himself to
  • Maximum number of matches per file exceeded.
• Title: Esoteric Christianity: The True Attitude To Karma
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  • forces whereby life itself is strengthened and enriched, the more
  • self-examination to find whether or not such questions are tainted by
  • lightheartedly that, after all, a man need only know himself, need
  • As to the question concerning self-knowledge, that can certainly not
  • science, although in essence it brings self-knowledge and the
  • learning something, to exert himself. Life brings him many sufferings
  • has turned into a decent, self-respecting human being. He has found
  • his feet in life and can say to himself: ‘My attitude to the
  • upon myself certain pain without which I should not have overcome this
  • should make it a rule to devote himself to these other thoughts only
  • who adopts towards his destiny the attitude that he himself has willed
  • happiness and joy. However strongly a man may bring himself to feel
  • shame; he will feel thoroughly ashamed. And he can only rid himself of
  • this feeling of shame by saying to himself: ‘No, I have certainly not
  • self-contemplation ascribes happiness and joy to his own karma, will
  • be master of himself, too, in the experiences of happiness and joy.
  • false asceticism and a form of self-torture) — such a man would
  • the self-torture practised by the ascetics, monks and nuns in olden
  • towards its betterment by educating himself to bear pain with purpose
  • Karma does not reveal itself only in the form of experiences of
  • Maximum number of matches per file exceeded.
• Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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  • incarnations. The soul seems to feel: I myself was there and prepared
  • these things myself.
  • memory arising in his life of feeling: in former time, you yourself
  • is in itself a mystery. Buddhism, Brahmanism, Vedanta philosophy,
  • himself incarnated again and again.
  • deaths and births he has concerned himself, as it were, with choosing
  • would have been in danger of injury, he himself must inevitably have
• Title: Esoteric Christianity: Intimate Workings of Karma
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  • discontented with her lot, exposed herself to a chill, and died of it!
  • transforms himself within us. And then, when he has gone through this
  • earlier incarnations. The soul seems to feel: I myself was there and
  • prepared these things myself.
  • in former times you prepared this for yourself!
  • is in itself a mystery. Buddhism, Brahmanism, Vedanta philosophy,
  • himself incarnated again and again.
  • deaths and births he has concerned himself as it were with choosing
  • getting hurt, he himself would inevitably have been killed. The most
• Title: Mystery of Death: Lecture VII: Cosmic Effects on the Human Members During Sleep
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  • egos. We can characterise that which presents itself now to the
  • itself to every human soul if it could look down not in the
  • and blossoms. If I may express myself in detail, I have to say
  • shows itself that way, indeed: while looking physically we feel
  • hierarchies. As the thought would have to feel itself during
  • of a nation's area from his inner being, he condemns himself to
  • in our skin, and we extend our selves to the big self.
  • when it approached, humankind already prepared itself to dive
  • is the time to immerse oneself consciously in the effectiveness
  • being, while he wants to immerse himself in the spiritual
  • himself. You have to imagine this as the real secret of the
• Title: Mystery of Death: Lecture VIII: The War, an Illness Process
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  • itself to us in particular to gain such additional points of
  • important task for the individual human being to help himself
  • spiritual-scientific self-education. Only because the
  • organism to save itself from the forces opposing each other
  • as something that the organism defends itself against things
  • such a truth which must prove itself as immediately clear to
  • to that self-education which anthroposophy must give us to see
  • its proofs. Who limits himself to materialistic ideas is really
  • folk-soul combines with the spirit-self — I already
  • the individual human being — to the spirit-self that it
  • be united with its divinity in itself. This divinity wanted to
  • in his struggle in the ego itself, then you have
  • himself with that which the Pan-Slavists and Slavophils
  • did Solovyov, the Russian, find? He asked himself: is there already
  • Solovyov himself proved that Slavophilism does not grow on own
  • Christ Himself must come to life in the human ego efficiently.
  • depths expresses itself much truer. We speak, for example, of
  • not have the word German for himself. The German language
  • into the service of selflessness; he not only is called
  • deep expresses itself therein.
  • Maximum number of matches per file exceeded.
• Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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  • about super-sensible worlds lays himself open at once to the quite
  • that it must restrict itself to the physical world of earthly
  • which has been reflected upon man himself through his own
  • the telescopic — has gained immeasurably in itself: has gained
  • thinking must develop as selflessly as possible in the observation of
  • does not trust itself to conjure anything of the nature of knowledge
  • the human being is in himself by reason of his inner nature. For what
  • he himself is must be set forth in activity; this can really never
  • eliminated himself in connection with his research; he prohibits his
  • especially cultivated in relationship to man's own self if he wishes
  • itself must describe it to us — that the human senses have not
  • higher sense unfold within feeling itself, if feeling were
  • yourself, by reason of your will, is not causally determined in the
  • natural way about himself, who looks into himself in observation free
  • himself, on the basis of immediate experience, freedom of will. But
  • his self-observation — the conflict is something utterly
  • into such conflicts by the order of nature itself, it becomes for
  • illness, reflects itself in the fantastic pictures of dreams, and how
  • himself in his sense life that complete clarity which we possess
  • connection with thinking itself.
  • Maximum number of matches per file exceeded.