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The Rudolf Steiner Archive

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Search results 1631 through 1640 of 2238

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32. Collected Essays on Literature 1884-1902: German Literature and Society in the 19th Century 24 Jun 1899,

But he himself would undoubtedly have objected to this interpretation. The Fichtean ego had to be misunderstood by the Romantics in order to form the basis of the so-called irony. I would make the same comment about Lublinski's presentation of Hegel.
25. Cosmology, Religion and Philosophy: Exercises of Cognition and Will 09 Sep 1922, Dornach
Translator Unknown

[ 4 ] Into this in a higher sense empty consciousness there then enters through a higher inspiration a picture of the psychic-spiritual nature as it was before man left the psychic-spiritual world for the physical, and there formed union with the body which exists through conception and the development of the embryo. We get a vision of how the astral and Ego-organization covers itself with an etheric organization which comes from the etheric Cosmos, and with a physical one which arises from the sequence of heredity.
25. Cosmology, Religion and Philosophy: Experiences of the Soul in Sleep 10 Sep 1922, Dornach
Translator Unknown

Taken up into the imaginative consciousness, this experience becomes an ‘Ego-feeling’, in which the ‘universe-feeling’ is included. He has left the sphere of the senses, and has not yet clearly entered upon another world.
17. The Threshold of the Spiritual World: Concerning Reincarnation and Karma
Translated by Harry Collison

That which is called by an Eastern word Karma, grows together in the way that has been indicated, with the other self, or the spiritual ego. The life of a human being is seen to be inspired by his own permanent entity, which lives on from one life to another; and the inspiration operates in such a way that the life-destiny of one earthly existence is the direct consequence of previous ones.
4. The Philosophy of Freedom (1916): Human Individuality
Translated by R. F. Alfred Hoernlé

However, we are not satisfied merely to refer percepts, by means of thinking, to concepts, but we relate them also to our private subjectivity, our individual Ego. The expression of this relation to us as individuals is feeling, which manifests itself as pleasure and pain.
4. The Philosophy of Spiritual Activity (1949): Human Individuality
Translated by Hermann Poppelbaum

[ 10 ] However, we are not satisfied merely to refer the percept, by means of thinking, to the concept, but we relate them also to our private subjectivity, our individual Ego. The expression of this relation to us as individuals is feeling, which manifests itself as pleasure or displeasure.
90b. Self-Knowledge and God-Knowledge II: The Old Norse Sagas of the Gods 22 Mar 1905, Düsseldorf

This was the spark that came to fertilize the human being from the middle of the Lemurian period, which will develop into Manas, Buddhi and Atma. The human ego must first develop in the depths, otherwise it would be immediately transformed into a rigid mineral by the sunlight.
90c. Theosophy and Occultism: Succession of Incarnations, Re-embodiment in Case of Child Death, Rebirth of High Individuals 09 Oct 1903, Berlin

However, he can only enter the scene of the new earth, or rather the new planet, when he has reached a certain level of development. The human being has to develop his ego to such an extent that he will be able to enter this new scene. The thought that lives in you is not just what lives in your head.
88. On the Astral World and Devachan: Lesson III Berlin

Having descended into the etheric sphere, this sensation is pushed out from within, it swells up, expands and grows through the etheric vegetative power, only to be enclosed and crystallized by physical matter, because here the ego is still striving mightily for limitation. Thus is the sensation enclosed in the mineral kingdom and the divine ideas sleep in sublime calm in the chaste rock.
68b. The Circular Flow of Man's Life within the World Of Sense, Soul And Spirit: Paracelsus 12 Oct 1906, Leipzig

The physical is created out of the spiritual and the soul. Even higher is the “ego” of the human being, which is connected to the divine. The divine is the original, and this is also how Paracelsus views the world.

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