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The Rudolf Steiner Archive

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Search results 1191 through 1200 of 2238

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148. The Fifth Gospel III: Second Berlin Lecture 04 Nov 1913, Berlin

I have drawn attention to the fact that this scene, as described in the Gospel of Luke, in reality indicates that the ego of Zarathustra, which had lived for about twelve years in the one Jesus child, moved over into the other Jesus child, now also twelve years old, , who until then had been of a completely different nature; so that we now have that Jesus-child who comes from the Nathanic line of the house of David, and who did not have the Zarathustra-ego within him until the twelfth year, but from now on has it within him. It is now possible, by means of what I have often spoken of and which can be described as reading in the Akashic Records, to gain further insights into the life of the Jesus child, now endowed with the Zarathustra ego. In doing so, one can distinguish three periods in the life of this Jesus. The first period extends roughly from the age of twelve to eighteen, the second from eighteen to twenty-four, and the third from about the age of twenty-four to the moment marked by the baptism of John in the Jordan, that is, to around the age of thirty. Let us imagine that this Jesus, who was now twelve years old and had the Zarathustra ego within him, presents himself before the scribes of the Israelite people as an individual who has an elementary knowledge of the essence of Jewish doctrine and the essence of ancient Hebrew law, and that he is able to speak about it in an appropriate way.
121. The Mission of Folk-Souls: Lecture Eight 14 Jun 1910, Oslo
Translator Unknown

[* EDITORIAL NOTE: The Ego of the West awoke earlier and in a lower state of evolution. The old Indian took longer to develop the Ego, and remained longer in a state of dim clairvoyance, during which time he developed a richer soul life, and therefore awoke at a higher state than the Westerner, but this fact prevented the Easterner from interesting himself at the time of Christ in the Angels and individual Spirit, the Christ. The Indian obtained the subjective Ego long before the objective Ego. See further elucidation in Lecture 9.] Now what was the nature of the development which humanity could undergo in the post-Atlantean epoch?
103. The Gospel of St. John: Human Evolution in Its Relation to the Christ Principle 27 May 1908, Hamburg
Translated by Maud B. Monges

No, the ether and astral bodies of the animals are present in the physical world and the clairvoyantly endowed person can see them. It is only when he wishes to reach the real ego of the animal that he can no longer remain in the physical world; he must then mount into the astral regions. There the group-soul or group-ego of the animals is to be found and the difference between the human being and the animal consists in the ego of the former also being present here below in the physical world. This means that here in the physical world, the human creature consists of a physical, ether and astral body and an ego, although the three higher members, from the ether body upwards, are only perceptible to clairvoyant consciousness.
265a. Lessons for the Participants of Cognitive-Cultic Work 1906–1924: Man As A Tool Of The Gods 27 Apr 1914, Berlin

Let us, my dear sisters and brothers, look at this occult truth from yet another perspective: let us consider the state of sleep. We know that the astral body and the ego are outside the physical and etheric bodies. They are then in the spiritual world, in the world of hierarchies.
And let us also feel how the spiritual hierarchies work through our astral body and our ego down to earth. Let us become more and more aware of how we are embedded through our human existence in the activity of all spiritual beings working on world evolution.
But our organization is such that at night we leave our physical and etheric bodies here, and the astral body and the ego go into the spiritual world. But we as souls can feel ourselves at night, projecting from the spiritual worlds into the physical world, like horns of feeling stretching out from ourselves into this world, widening more and more.
8. Christianity As Mystical Fact (1947): The Mysteries and Mystery Wisdom
Translated by Henry B. Monges

He may say to himself: “I have discovered a higher ego within me, but that ego extends beyond the bounds of my sense existence. It existed before my birth and will exist after my death. This ego has created from all eternity, it will go on creating in all eternity. My physical personality is a creation of this ego.
93. The Temple Legend: The Relationship of Occultism to the Theosophical Movement 22 Oct 1905, Berlin
Translated by John M. Wood

He attains to this by means of a special exercise through which he overcomes his own personal self and thereby ceases to be a small fettered ego. Only then can he accomplish his ascent into the universe. Once again he descends into the ocean of the past, taking the world forces with him.
Then, for the pupil, the flowing together of his ego with the great universal ego blossoms. And now he must learn to say to the little ego: I am not thou.
64. From a Fateful Time: The Setting of Thoughts as a Result of German Idealism 28 Nov 1915, Munich

The three idealists, Fichte, Schelling and Hegel, sought to elevate the human spirit to the realm of thought in three different directions: Fichte tried to shine a light into the depths of the human ego and did not say, like Descartes, “I think, therefore I am!” For Fichte, if he had only been able to arrive at Descartes' thought, would have said: “There I find within me a rigid existence, an existence to which I must look. But that is not an ego. I am only an ego if I can secure my own existence myself at any time. Not through the act of thought, not through mere thinking can I arrive at my ego, but through an act of action.
190. The Social Question as a Problem of Soul Life: Inner Experience of Language II 29 Mar 1919, Dornach
Translator Unknown

Today we can say in the abstract that by eating sugar you strengthen your sense of ego; and by eating less sugar you weaken your sense of ego; that tea dissipates the thoughts, and is the drink of diplomats, the dispenser of superficiality; that coffee is the drink of journalists, setting thoughts logically one after another—which is why journalists haunt coffeehouses, diplomats have tea parties, and so on; all this we can think in the abstract out of the nature of things: but human beings will come to develop in their way a healthy relation to everything that gives them such a relation to the whole of nature as today the animals instinctively possess.
He feels something when he says “I am a mystic, I am a Theosophist.” What is that? It is a man feeling the divine ego with his own ego, feeling the macrocosm in the microcosm; the divine man within us that can be felt, can be lived . . . and all that that implies.
201. Man: Hieroglyph of the Universe: Lecture V 17 Apr 1920, Dornach
Translated by George Adams, Mary Adams

But the moment he withdraws with his astral body and Ego from his physical and etheric bodies, he finds himself within these forces; they act directly and strongly upon him.
What enables us to sever ourselves from these forces? It is the Ego and the astral body. As soon as these act upon the etheric and physical bodies in such a way as to withdraw the etheric from the physical, the absorbent force is then absent, and only ponderable matter remains.
With all that is in him through his astral body and Ego, man is related to forces that are active beyond the Earth. Our next question must be: What is the nature of this relation?
205. Humanity, World Soul and World Spirit I: Thirteenth Lecture 17 Jul 1921, Dornach

[IMAGE REMOVED FROM PREVIEW] Blackboard Drawing II Man himself, with his ego and the prospect of becoming an independent being, is then included in the whole. But man only acquired this sense of self in the course of his earthly existence.
And now, in this period that has now begun, when man has awakened the ego more and more, man was, if he did not pull himself together through his own resolve, so to speak abandoned by what the angel, the archangel, thought in him.
For man came out of the realm of the higher hierarchies by advancing to his ego, by experiencing this ego. He became an independent being. But as a result, he entered into another realm, the realm of Ahriman.

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