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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Lecture: The Alphabet
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    • Testament words: ‘And God formed Man ... and breathed into nostrils
    • Man in the days of ancient civilization uttered the name of a God in
  • Title: Lecture: The Alphabet
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    • Testament words: ‘And God formed Man ... and breathed into nostrils
    • Man in the days of ancient civilization uttered the name of a God in
  • Title: Lecture: Anthroposophy and Christianity
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    • Copernicus. But a truly religious person knows that God's glory and
    • universe. He knows that the grandeur of our view of God has in fact
  • Title: Lecture: Anthroposophy and Christianity
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    • Copernicus. But a truly religious person knows that God's glory and
    • universe. He knows that the grandeur of our view of God has in fact
  • Title: Bhagavad Gita/Paul: Lecture I: The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita.
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    • World-Self is attained. What the Veda speaks is the God-Word which is
    • therein — human souls and the souls of Gods — are not traced
  • Title: Bhagavad Gita/Paul: Lecture II: The basis of knowledge of the Gita, the Veda, Sankhya, Yoga.
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    • the good Gods! That is the case with the physics of today, which is
  • Title: Bhagavad Gita/Paul: Lecture III: The union of the three streams in the Christ Impulse, the Teaching of Krishna.
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    • to give information about the nature of the Godhead, cosmology and the
    • of him! Such a man would have been called a Son of God. In the Gospel
    • of St. John, such men were still called Sons of God, even at the very
    • other men. Therefore we say: The Son of God is not born of flesh but
    • a God does to man. In this way must we think of the relationship of
    • the conquered and the victorious soul are equal before God when the
    • cosmic being, enlarges the human being to God inasmuch as he loses the
    • being what he feels on seeing the great Krishna: “All the Gods do
    • I perceive in Thy, body, O God, so also the multitude of all beings.
    • multitudes of Gods coming to Thee, singing praises to Thee, and I
    • merciful unto me, Lord of Gods, Thou House in which worlds do
    • to say, upon his own higher being. “Thou Lord of Gods, Thou art
    • both Existence and Non-existence, Thou art the greatest of the Gods,
    • Thou art the oldest of the Gods, Thou art the greatest treasure of the
    • Moon, Thou art the highest of the Gods, the Name Itself, Thou art the
    • Ancestor of the highest of the Gods. Worship must be Thine, a
    • to me as Thou art, O God! Be merciful, Thou Lord of Gods, Thou Primal
    • to the Gods, no study, no ceremonial whatsoever has ever attained unto
    • the form for the sight of which even Gods have endlessly longed. The
  • Title: Bhagavad Gita/Paul: Lecture IV: The nature of the Bhagavad Gita and the significance of the Epistles of St. Paul. How the Christ Impulse surpasses the Krishna Impulse.
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    • son of the Gods, a son of Mahadeva and Devaki, who entered the world
  • Title: Bhagavad Gita/Paul: Lecture V: The spiritual nature of Maya. Krishna - the Light-Halo of Christ. The Risen One.
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    • the Spirit of God says: Accursed be Jesus; so little can a man call
    • the force which individual men possess; but there is one God Who works
    • power of smell? But now hath God set each one of the members in the
    • important. God has put the body together and has recognised the
    • members thereof. And some God hath set in the community as apostles,
    • not among men, he speaks among Gods. No one understands him, because
    • speaks among Gods. Whoever prophesies speaks to men to build up, to
    • to leave all that behind thee? Is not then all that the work of God,
    • of God? Does not the revelation of God's Spirit dwell everywhere
    • within it? Didst thou not at first seek to represent God in thine own
    • over what is the work of God?”
    • Lucifer; it is not the fault of the Gods, it is the fault of our own
    • which in Orientalism appears simply as an act of Gods themselves, is
    • than this: ensnared in a false experiencing of matter. As God's
    • material existence which surrounds us, the manifestation of God of
    • placed above the judgment of God. We must learn to understand the
    • set the judgment of man above the judgment of God. If all and
    • world should appear to us to be immersed in matter is a thing the Gods
    • the, Gods and divine wisdom, and on the other hand dutifully to study
    • lead to the divine and to the Gods. If by its help we learn in the
  • Title: Lecture: The Bible and Wisdom
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    • beginning of the Bible two names of the God-head occur, the name of the
    • German Bible the name of the God-head is translated ‘Lord,’
    • God,’ and then Jehova is translated by ‘God the Lord’
    • narrative a new name is introduced in place of the old name of the God-head.
    • the descendant of the Gods in the same sense as we speak of the child being
    • then raised into the Spiritual world. When God appeared to Moses in the
    • me?’ God said: ‘Tell them that One Who can say “I am”
  • Title: Lecture: The Bible and Wisdom
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    • beginning of the Bible two names of the God-head occur, the name of the
    • German Bible the name of the God-head is translated ‘Lord,’
    • God,’ and then Jehova is translated by ‘God the Lord’
    • narrative a new name is introduced in place of the old name of the God-head.
    • the descendant of the Gods in the same sense as we speak of the child being
    • then raised into the Spiritual world. When God appeared to Moses in the
    • me?’ God said: ‘Tell them that One Who can say “I am”
  • Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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    • which has also been ordained by the good gods; for it drives us out
    • God-man should accomplish His work of redemption on the little earth!
  • Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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    • which has also been ordained by the good gods; for it drives us out
    • God-man should accomplish His work of redemption on the little earth!
  • Title: Lecture: Conscience and Wonder as Indications of Spiritual Vision in the Past and in the Future
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    • the gods drive him out without reason?" Now it is a fact that man
  • Title: Lecture: Conscience and Wonder as Indications of Spiritual Vision in the Past and in the Future
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    • the gods drive him out without reason?" Now it is a fact that man
  • Title: Lecture: Evidences of Bygone Ages In Modern Civilisation
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    • you have rescued me; I am a son of the Thunder-God, and my duty has
    • a son of the Thunder-God. Your wife will bear me as your son.”
    • of the first story, where a Star-being — a son of the Thunder-God
  • Title: Lecture: 'Chance' and Present-day Consciousness. An Easter Meditation
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    • speak, “God-forsaken,” and can therefore easily fall into
  • Title: Lecture: The Idea of Reincarnation and Its Introduction Into Western Culture
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    • have heard of many Gods; but the Divine does not express Itself in
    • images. You have spoken great words concerning the living Gods, but
    • there is something still greater: the Glory of the God Who died on the
  • Title: Lecture: The Mission of the Earth
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    • Think only of the world of the Greek Gods, the Gods of Homer; think of
    • yourselves whether this being, standing halfway between Gods and men,
    • man filled with wonder. And then turn to the Greek Gods themselves:
    • physical body. In the Gods they are spiritual impulses. But among the
    • Greek Gods there is no compassion, no suggestion of conscience, nor
    • these Gods were Beings belonging to a period of evolution preceding
    • Earth has passed and in which such Beings as the Greek Gods underwent
  • Title: Lecture: The Signature of Human Evolution The Advancing Individuality
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    • living, invisible God who has come down to the physical plane. That is
    • the reason why every Temple is dedicated to one particular God. And
    • when we picture the God in the Temple — with no human beings
    • present — the God for whom a dwelling-place has been built on Earth
    • the Divine Godhead who has not yet descended to the physical plane. In
    • Gods did not mingle with men in the Temples, the Greeks felt no
    • Gods had fashioned the world through the ages of Lemuria and Atlantis.
    • felt: “The God Pramathesis is drawing near, snatching human
    • beings away from the guidance given by the ancient Gods; God
    • of the ancient Gods. A time is approaching when in their life of soul
    • men will no longer be able to gaze into the world of the Gods, but
    • giving place to the age when the Gods of old withdraw. It is the age
    • inaugurated by the God Pramathesis!”
    • Kaliyuga, and Kaliyuga was conceived to be the offspring of the God
    • the age devoid of the Gods.
  • Title: Lecture: Form-creating Forces
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    • among men — apart from the Christ Who suffered as a God. The
  • Title: Lecture: Lecture 1
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    • Isis, the lovable goddess who, in the spiritual consciousness of the
  • Title: Lecture: Lecture 2
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    • then still the companion of the gods; he actually perceived a world of
    • All this man had achieved, but the old gods had vanished from his
    • himself with all angels, archangels, high gods, and spiritual beings,
    • Persians venerated as the highest god. Ahriman is the evil spirit, the
    • earth-epoch, the Atlantean, as a companion of the gods, emerges as a
    • memory in the Greco-Latin period. The gods of the Greeks are nothing
    • other than memories of the gods whose companion man was in Atlantis,
    • the gods whom he saw clairvoyantly in etheric forms when he had risen
    • of gods. In Greece and elsewhere in Europe these were the same gods
    • had its Olympus. It remembered the godlike figures of Atlantis. Then
    • godlessness has been able to make headway in many respects. This is
    • the past. It must look toward the future, when all the gods must arise
    • again. This reunion with the gods was prepared in the time of the
    • could again endow man with a godly consciousness. The god-pictures of
    • * Note 1: It may occur to the reader that India, even in ancient times, was notable for the multiplicity of its gods rather than for their unity. In this connection the following passage from the Upanishads may be illuminating:
    • Then Vidagda Sakayla questioned him: “How many gods are there, Yajnavalkya?”
    • Gods, namely three hundred and three, and three thousand and
    • “Yes, but just how many gods are there, Yajnavalkya?”
    • “Yes, but just how many gods are there, Yajnavalkya?”
    • “Yes, but just how many gods are there, Yajnavalkya?”
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  • Title: Lecture: Lecture 3
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    • man lived with the gods, he was acquainted with the gods who were
    • world of gods.
    • spiritual beings. He needed no proof of the existence of gods, just as
    • we today need no proof of the existence of minerals. The gods were his
    • sacred name of Brahm. What the God-head willed as the meaning of the
  • Title: Lecture: Lecture 4
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    • human picture or form, tells me that the Godhead works from eternity
    • In spirit the neophyte saw the primal form of the Godhead. He saw the
    • the astral world. Higher stands Devachan, the world of the gods. The
    • highest Devachan, the world of the gods, whence springs the noblest
    • clairvoyant consciousness, then lived with the gods. If modern man can
  • Title: Lecture: Lecture 5
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    • As the light-forces penetrated into the earth, so also did the gods
    • penetrate. Thus we have, below, the godless, god-deserted mantle of
    • Egyptian experienced the god who came from the sun and was still in
  • Title: Lecture: Lecture 6
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    • the sun-god Osiris reigns, then he is driven out with the moon. The
  • Title: Lecture: Lecture 7
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    • godly form the Egyptians called Osiris. Until the moon left the earth,
    • a god had descended, but he had a human form. Every exalted being who
    • god Osiris had separated himself from the sun and had gone to the
    • moon, whence he reflected the light of the sun. What this god did was
    • also sacred to the Greeks. They too knew that it was this god, Osiris,
    • as the god whom they called Apollo. They said that the Egyptian Osiris
  • Title: Lecture: Lecture 8
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    • both sexes in one being. “And God created man
    • as the myth of the goddess Nerthus (Hertha), who descended every year
    • imagination, as some kind of goddess to whom a cult had been dedicated
    • anyone to call it Lake Hertha and relate it to the goddess.
    • to touch it. He interprets the presence of the goddess in her shrine,
    • only, known and loved, until the same priest returns the goddess to
  • Title: Lecture: Lecture 9
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    • clairvoyant perception, together with the faculty of seeing the gods
    • lost almost entirely the feeling of being at home with the gods, and
    • experienced and saw the gods who worked on his body, a memory of how
    • of the womb of the gods. Formerly all this had been present to him as
    • this, the gods and the true form of man. What we see is Maya, is
    • the beneficent fullness of light, the god Ahura Mazdao or Ormuzd, and
    • unite with the good gods and vanquish Ahriman, the evil god in matter,
    • them; it was the script that the gods had imprinted on the physical
    • me with the grace of the perception of the divine, then I see God. But
    • handwriting of the gods.”
    • gods. In the blaze of the lightning, in the rolling of the thunder, in
    • the tempest, he saw a revelation of the gods. The gods manifested
    • between gods and men. But in Egypt something else was needed. It was
    • necessary that through initiation the pupil should see the gods, but
    • also that he should see how the gods moved their hands in writing the
    • physical world as the handwriting of the gods. Here we see how piece
    • He gave then what had to be deciphered as the deed of the gods in the
    • so far that he not only saw the script of the gods in the physical
    • praying in it. It is not soulless, it is not empty, for the god is in
    • it. It is inhabited by the god.
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  • Title: Lecture: Lecture 10
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    • the gods had proceeded in company with men. Now they took another
    • that the gods had experienced in those spiritual spheres, and that men
    • the bosom of the Godhead.
    • At first, man lived in the bosom of the Godhead. Then he descended to
    • man stems from the gods. This ego descended out of the spiritual
  • Title: Lecture: Lecture 11
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    • also the older forms of the gods, who had, so to speak, taken a
    • similar to the animals, and the gods who descended then had to
    • Lemurian time, the Egyptian initiate looked upon the gods, Osiris and
    • gods with animal heads. Therefore from an occult view it was quite
    • ram in accordance with what the initiates knew. The gods were
    • one of the deeds of the god Manu. What was worked into man as
    • understanding. The ancient Egyptian initiates saw the god who
    • the forms of the Egyptian gods. These representations of the divine
    • the gods: everything still agreed with him, so to say. Then he had to
    • he does not remember that these forms were gods. This is the
    • gods appear in materialistic form. Thus there is an intimate spiritual
    • * Note 1: Fantastic speculation on the reason why the Egyptians worshipped animal-headed gods began in classical times. See Plutarch, On Isis and Osiris, Sec. 72.
  • Title: Lecture: Lecture 12
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    • art. We have seen how the Greek temple was a building where the god
    • Greek god, we see everywhere how the Greek creative genius imprinted
    • the Egyptians, their pictures of the gods were images of what took
    • When man became a personality, God also had to become a personality in
    • plane, and now he had to be led upward again through God himself. We
    • travel the way of the gods. At that time the soul traveled first the
    • path of the fathers and then the path of the gods.
    • took up the view of the path of the fathers and the path of the gods.
    • home and the fathers, became more homeless, the path of the gods
    • god-path. In the terminology of the Orient, the way of the fathers was
    • called Pitriyana and the way of the gods was called
    • the gods. An old Vedantist would simply laugh at us if we came to him
    • that a man should be venerated as a god; nothing more abstruse could
    • for my God, far removed from the borders of Egypt.” Is this not
    • portrayed as their gods in animal form. I was also able to show that
    • gods. The latter are said to be meaningless abstractions. But modern
    • man is far more superstitious. He clings to entirely different gods,
    • †† Note 4: A full description of these 42 gods is to be found in Budge, Osiris and the Egyptian Resurrection, Volume I, pp. 316-317. For a fairly good picture, see pages 344-45 of the same work.
  • Title: Lecture: The Etherisation of the Blood
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    • intellectuality, but the Gods must come to our aid if we are to
    • modesty and humility towards the Macrocosm and its Gods.
  • Title: Lecture: The Etherisation of the Blood
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    • intellectuality, but the Gods must come to our aid if we are to
    • modesty and humility towards the Macrocosm and its Gods.
  • Title: Lecture: Facing Karma
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    • gods. Self-torture practiced by ascetics, monks and nuns is nothing but a
    • continuous rebellion against the gods. It behooves us to feel pain as
    • May joy and happiness be for us a sign as to how close the gods have
  • Title: Lecture: Facing Karma
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    • gods. Self-torture practiced by ascetics, monks and nuns is nothing but a
    • continuous rebellion against the gods. It behooves us to feel pain as
    • May joy and happiness be for us a sign as to how close the gods have
  • Title: Lecture: The Four Sacrifices of Christ
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    • Pythia, conferred upon her by the god Apollo. In this connection Apollo
  • Title: Lecture: The Four Sacrifices of Christ
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    • Pythia, conferred upon her by the god Apollo. In this connection Apollo
  • Title: Good Fortune Its Reality and Its Semblance
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    • There is even a proverb that says: Against a certain human quality the Gods
    • that connects this particular human quality — against which the Gods are
    • luck. We need not conclude from this that the Gods seek to reward such
  • Title: Good Fortune Its Reality and Its Semblance
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    • There is even a proverb that says: Against a certain human quality the Gods
    • that connects this particular human quality — against which the Gods are
    • luck. We need not conclude from this that the Gods seek to reward such
  • Title: Isis and Madonna
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    • essence of their realm. They are mysterious Goddesses holding sway in
    • be right in representing the Mother of God at this age still with all
    • find the Goddess with the Krishna child at her breast; in a Chinese
    • Goddess, fix our attention on what this wisdom, expressed in the Isis
  • Title: Isis and Madonna
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    • essence of their realm. They are mysterious Goddesses holding sway in
    • be right in representing the Mother of God at this age still with all
    • find the Goddess with the Krishna child at her breast; in a Chinese
    • Goddess, fix our attention on what this wisdom, expressed in the Isis
  • Title: Jesus and Christ
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    • God, the primeval source of his being. Within himself he could feel
    • his god even though he were insufficiently prepared, but they realized
    • their inner lives perceived God, remained useful members of human
    • longer drew near him; he could no longer experience the god within
    • consciousness, he could feel how God descended upon his soul, how his
    • soul became permeated by the God of the universe. Humanity always had
    • once sought through an external connection with the Godhead came to
    • “Outside my own being is a god who pours his essence into me.” Or
    • know God in the depths of my own soul.” Today, however, each human
  • Title: Jesus and Christ
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    • God, the primeval source of his being. Within himself he could feel
    • his god even though he were insufficiently prepared, but they realized
    • their inner lives perceived God, remained useful members of human
    • longer drew near him; he could no longer experience the god within
    • consciousness, he could feel how God descended upon his soul, how his
    • soul became permeated by the God of the universe. Humanity always had
    • once sought through an external connection with the Godhead came to
    • “Outside my own being is a god who pours his essence into me.” Or
    • know God in the depths of my own soul.” Today, however, each human
  • Title: Lecture: The Lord's Prayer
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    • granting of such prayers by God can satisfy only one group of supplicants.
    • the so-called unio mystica, or mystical union, with the Godhead.
    • Never could the human being attain to this union with God, never could
    • spirit man, rested in the bosom of the Godhead.
    • of the Divine Essence given up by the Godhead and poured into the
    • equally as three principles in the Godhead Itself. Actually, the three
    • The second principle in the Godhead, life spirit, insofar as it has flowed
    • sees God reflected in every human being as an expression and image of
    • the Divine. In a graded series of beings, in infinite diversity, the Godhead
    • was that emanated from the Godhead and flowed into a person to become
    • as principles of the Godhead. Similarly, the four lower principles may be
    • the Godhead and entered an earthly body for the first time. It was taken
    • egotism. As a soul, he is descended from the Godhead, which is
    • around you. All things in their diversity express the Godhead. In calling
    • same time a principle of the Godhead.
    • upward to its God, attain expression in the seven different feelings of
  • Title: Lecture: The Lord's Prayer
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    • granting of such prayers by God can satisfy only one group of supplicants.
    • the so-called unio mystica, or mystical union, with the Godhead.
    • Never could the human being attain to this union with God, never could
    • spirit man, rested in the bosom of the Godhead.
    • of the Divine Essence given up by the Godhead and poured into the
    • equally as three principles in the Godhead Itself. Actually, the three
    • The second principle in the Godhead, life spirit, insofar as it has flowed
    • sees God reflected in every human being as an expression and image of
    • the Divine. In a graded series of beings, in infinite diversity, the Godhead
    • was that emanated from the Godhead and flowed into a person to become
    • as principles of the Godhead. Similarly, the four lower principles may be
    • the Godhead and entered an earthly body for the first time. It was taken
    • egotism. As a soul, he is descended from the Godhead, which is
    • around you. All things in their diversity express the Godhead. In calling
    • same time a principle of the Godhead.
    • upward to its God, attain expression in the seven different feelings of
  • Title: Lecture: Love and Its Meaning in the World
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    • to love. The all-embracing attribute of the Godhead is therefore not
    • omnipotence, not omniscience, but love. God is supreme love, not
    • supreme might, not supreme wisdom. The Godhead has shared these two
    • The Mystery of Golgotha is a Deed of the Gods and a concern of the
    • Gods. This Deed cannot be understood out of wisdom but only out of
    • God within”, because they knew nothing of reincarnation. If we
    • silent: were God omnipotent, he would be responsible for everything
    • Is the Godhead omniscient? As man's highest goal is likeness to God,
    • between man and God. At every moment man would have to be aware of
    • this chasm if God possessed the supreme treasure of omniscience for
    • the Godhead is not omnipotence, neither is it omniscience, but it is
    • possible. God is uttermost love, unalloyed love, is born as it were out of
    • love, is the very substance and essence of love. God is pure love, not
    • supreme wisdom, not supreme might. God has retained love for himself
    • as a gift of the Godhead, in complete, perfect wholeness. But man can
    • Did the Godhead, then, owe any debt to humanity?
    • Lucifer approached him. At this point we can say: The Gods who further
    • than was intended; he slipped away from the Gods of progress, fell
    • more deeply than had been wished. How, then, can the Gods of progress
    • the earth, but of Gods taking counsel together. It is for the Gods
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  • Title: Lecture: Love and Its Meaning in the World
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    • to love. The all-embracing attribute of the Godhead is therefore not
    • omnipotence, not omniscience, but love. God is supreme love, not
    • supreme might, not supreme wisdom. The Godhead has shared these two
    • The Mystery of Golgotha is a Deed of the Gods and a concern of the
    • Gods. This Deed cannot be understood out of wisdom but only out of
    • God within”, because they knew nothing of reincarnation. If we
    • silent: were God omnipotent, he would be responsible for everything
    • Is the Godhead omniscient? As man's highest goal is likeness to God,
    • between man and God. At every moment man would have to be aware of
    • this chasm if God possessed the supreme treasure of omniscience for
    • the Godhead is not omnipotence, neither is it omniscience, but it is
    • possible. God is uttermost love, unalloyed love, is born as it were out of
    • love, is the very substance and essence of love. God is pure love, not
    • supreme wisdom, not supreme might. God has retained love for himself
    • as a gift of the Godhead, in complete, perfect wholeness. But man can
    • Did the Godhead, then, owe any debt to humanity?
    • Lucifer approached him. At this point we can say: The Gods who further
    • than was intended; he slipped away from the Gods of progress, fell
    • more deeply than had been wished. How, then, can the Gods of progress
    • the earth, but of Gods taking counsel together. It is for the Gods
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • as was said of old, the true Temple of the Godhead — of the Divine
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • as was said of old, the true Temple of the Godhead — of the Divine
  • Title: Occult Significance of Blood
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    • God,” and whatever interpretation modern philology may choose to
    • place upon it, the ancient Jewish name of God has no other meaning
    • God” was pronounced by the Initiates, when they dimly perceived
  • Title: Occult Significance of Blood
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    • God,” and whatever interpretation modern philology may choose to
    • place upon it, the ancient Jewish name of God has no other meaning
    • God” was pronounced by the Initiates, when they dimly perceived
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • And the Word was with God
    • And a God was the Word.
    • The same was in the Primal Beginning with God.
    • And the Thought is with God,
    • And a God-like being is the Thought.
    • Out of the Christ-permeated, God-permeated Memory.
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • And the Word was with God
    • And a God was the Word.
    • The same was in the Primal Beginning with God.
    • And the Thought is with God,
    • And a God-like being is the Thought.
    • Out of the Christ-permeated, God-permeated Memory.
  • Title: Lecture: Preparing for the Sixth Epoch
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    • believe that a world that shows us death is a divine world. For in God
    • death. In God there cannot be death. If, therefore, God were to come
    • word) — if God were to appear, should we be able immediately to
    • believe him to be God? No, we should not! He would have to establish
    • his identity first. If a being claiming to be God were to appear, we
    • enable us to recognize him as God! Nothing of the kind exists in the
    • world. God cannot prove his identity through what is in the world, for
    • over him. We should never believe Christ to be God if He did not prove
    • God, proves His identity. Soloviev goes on to say: Nothing in the
    • realize that a God exists. If Christ had not risen, all our belief
    • curious example of a document for proving God's divinity, which we
    • in the attempt to understand by what means God reveals indisputably
    • that he is God. How different it is in the West and in Central Europe!
    • by saying: Ex Deo Nascimur, Out of God we are born; but by also
    • through which God expresses His divinity. As we try to experience and
    • say that if God were to come into the world we would need a document
    • to establish His identity, but rather we seek for God everywhere, in
  • Title: Lecture: Preparing for the Sixth Epoch
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    • believe that a world that shows us death is a divine world. For in God
    • death. In God there cannot be death. If, therefore, God were to come
    • word) — if God were to appear, should we be able immediately to
    • believe him to be God? No, we should not! He would have to establish
    • his identity first. If a being claiming to be God were to appear, we
    • enable us to recognize him as God! Nothing of the kind exists in the
    • world. God cannot prove his identity through what is in the world, for
    • over him. We should never believe Christ to be God if He did not prove
    • God, proves His identity. Soloviev goes on to say: Nothing in the
    • realize that a God exists. If Christ had not risen, all our belief
    • curious example of a document for proving God's divinity, which we
    • in the attempt to understand by what means God reveals indisputably
    • that he is God. How different it is in the West and in Central Europe!
    • by saying: Ex Deo Nascimur, Out of God we are born; but by also
    • through which God expresses His divinity. As we try to experience and
    • say that if God were to come into the world we would need a document
    • to establish His identity, but rather we seek for God everywhere, in
  • Title: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • unknown gods should come to the aid of human beings without their active
    • whom we have often mentioned, calls the sun God's monument, and in
    • Isis-Sophia, Wisdom of God, she has been slain by Lucifer, and on the wings of the
    • of God.
  • Title: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • unknown gods should come to the aid of human beings without their active
    • whom we have often mentioned, calls the sun God's monument, and in
    • Isis-Sophia, Wisdom of God, she has been slain by Lucifer, and on the wings of the
    • of God.
  • Title: Self Knowledge and the Christ Experience
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    • principally to the Father God, and in Christ he had the Son of God. In God
    • religious consciousness he looked up to God the Father. The pupils in the
    • Mystery of Golgotha, the Son of God has united with the earth's life, and
    • world-order than the animals — despite the Gods having determined us for
    • the Gods themselves.
  • Title: Self Knowledge and the Christ Experience
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    • principally to the Father God, and in Christ he had the Son of God. In God
    • religious consciousness he looked up to God the Father. The pupils in the
    • Mystery of Golgotha, the Son of God has united with the earth's life, and
    • world-order than the animals — despite the Gods having determined us for
    • the Gods themselves.
  • Title: Lecture: The Structure of the Lord's Prayer
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    • nothing for itself, but allows the Godhead to will in us, this frame
    • reasons why it is impossible to pray to God for the gratification of
    • the ocean of the Godhead, but it is not God. Just as the drop can
    • from the Godhead, the soul unites spiritually in prayer or meditation
    • with its God. This union of the soul with its God is called by Christ
    • an “ I ”, then the God in man begins to speak, the God who speaks
    • name of God. “Jahve” signifies simply “I am”. Wherever
    • this human soul rested in the bosom of.the Godhead, was an integral
    • part of the Godhead Himself. Above therefore, in the realm of the
    • were able to receive “drops” of this Godhead. We can illustrate
    • its present stage. Thus parts of the Godhead were united with the
    • is, in so far as it is a force emanating from the Godhead, of a
    • Godhead. Will is the power or force which is least developed to-day.
    • Godhead. You will have no difficulty in understanding this if you do
    • Godhead.
    • Godhead — where the Godhead occupies the central position and yet at
    • consumes is an outpouring, a mirror and a part of the Godhead. The
    • through the fact that he is a special part of the Godhead, that he has his
    • Godhead, Buddhi or Life Spirit “the Kingdom”, and Manas or Spirit
    • ego that what was a unity in the Godhead is now diffused among the
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  • Title: Lecture: The Structure of the Lord's Prayer
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    • nothing for itself, but allows the Godhead to will in us, this frame
    • reasons why it is impossible to pray to God for the gratification of
    • the ocean of the Godhead, but it is not God. Just as the drop can
    • from the Godhead, the soul unites spiritually in prayer or meditation
    • with its God. This union of the soul with its God is called by Christ
    • an “ I ”, then the God in man begins to speak, the God who speaks
    • name of God. “Jahve” signifies simply “I am”. Wherever
    • this human soul rested in the bosom of.the Godhead, was an integral
    • part of the Godhead Himself. Above therefore, in the realm of the
    • were able to receive “drops” of this Godhead. We can illustrate
    • its present stage. Thus parts of the Godhead were united with the
    • is, in so far as it is a force emanating from the Godhead, of a
    • Godhead. Will is the power or force which is least developed to-day.
    • Godhead. You will have no difficulty in understanding this if you do
    • Godhead.
    • Godhead — where the Godhead occupies the central position and yet at
    • consumes is an outpouring, a mirror and a part of the Godhead. The
    • through the fact that he is a special part of the Godhead, that he has his
    • Godhead, Buddhi or Life Spirit “the Kingdom”, and Manas or Spirit
    • ego that what was a unity in the Godhead is now diffused among the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • second Post-Atlantean epoch. — God in the Light — that is to say,
    • the Divine with a Luciferic quality; God in the Darkness — the Divine
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • second Post-Atlantean epoch. — God in the Light — that is to say,
    • the Divine with a Luciferic quality; God in the Darkness — the Divine
  • Title: Lecture: Truth, Beauty, and Goodness
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    • temple, or beheld within the temple the statue of the god, he was
    • organs. Gazing at the statue of the god, his whole heart cried out:
    • warmed and irradiated — god-inspired — thus did the Greek feel in
  • Title: Lecture: Truth Beauty and Goodness
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    • temple, or beheld within the temple the statue of the god, he was
    • organs. Gazing at the statue of the god, his whole heart cried out:
    • warmed and irradiated — god-inspired — thus did the Greek feel in
  • Title: Lecture: The Two Christmas Annunciations
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    • God makes revelation of His Being in the heavenly heights, and
    • instead turn back to the God who created the universe. This is
    • as the one and only God in an age when his people felt themselves to
    • but were really concerned with the original God, Jehovah, who lives in
    • On the one hand, the Christmas Tree, on the other, the national gods
    • their national gods.
  • Title: Lecture: The Two Christmas Annunciations
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    • God makes revelation of His Being in the heavenly heights, and
    • instead turn back to the God who created the universe. This is
    • as the one and only God in an age when his people felt themselves to
    • but were really concerned with the original God, Jehovah, who lives in
    • On the one hand, the Christmas Tree, on the other, the national gods
    • their national gods.
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • path of development in man. The god in the human being is made known
    • Thus this name was called the unutterable Name of God, the name which
    • Old Testament, this name signified the annunciation of the Godhead in
    • name of the Godhead in the human soul: Jahve. This is the fourth body
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • path of development in man. The god in the human being is made known
    • Thus this name was called the unutterable Name of God, the name which
    • Old Testament, this name signified the annunciation of the Godhead in
    • name of the Godhead in the human soul: Jahve. This is the fourth body
  • Title: Lecture: The Work of the Angels In Man's Astral Body
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    • Godhead. When that time comes there will be no need for any religious
    • image of the Godhead — this is what the Ahrimanic beings are
    • god-willed evolution of man it can be gathered how he must conduct his
  • Title: Lecture: The Work of the Angels In Man's Astral Body
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    • Godhead. When that time comes there will be no need for any religious
    • image of the Godhead — this is what the Ahrimanic beings are
    • god-willed evolution of man it can be gathered how he must conduct his
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • were able to receive the wisdom of gods through atavistic,
    • communications of the gods in a spiritual way, because they were not
    • consisted of communications (if I may call them thus) of the gods
    • which I have just described, the gods taught human beings what the
    • something, and they found that the communications of the gods
    • from the gods themselves. This wisdom was of a special kind: namely,
    • the ruler of the intellect. The gods had to reckon with Ahriman
    • himself. The gods faced the great problem of losing to a certain
    • one possibility — that the gods themselves should learn to know
    • something which they could not learn in their godly abodes which were
    • not permeated by Ahriman — namely, that the gods should learn
    • — the Christ. A god had to die on earth, and he had to die in
    • such a way that this was not grounded in the wisdom of the gods, but
    • rule. A god had to pass through death and he had to overcome
    • Golgotha meant this for the gods: a greater wealth of knowledge
    • through the wisdom of death. If a god had not passed through death,
    • reaching the evolution which the gods had planned for it from the
    • entire evolution of mankind knows that the gods have overcome Ahriman
    • been broken because the gods themselves learnt to know death in the
    • being of Christ. Indeed, the gods have placed Ahriman into the
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  • Title: Lecture: Exoteric and Esoteric Christianity
    Matching lines:
    • were able to receive the wisdom of gods through atavistic,
    • communications of the gods in a spiritual way, because they were not
    • consisted of communications (if I may call them thus) of the gods
    • which I have just described, the gods taught human beings what the
    • something, and they found that the communications of the gods
    • from the gods themselves. This wisdom was of a special kind: namely,
    • the ruler of the intellect. The gods had to reckon with Ahriman
    • himself. The gods faced the great problem of losing to a certain
    • one possibility — that the gods themselves should learn to know
    • something which they could not learn in their godly abodes which were
    • not permeated by Ahriman — namely, that the gods should learn
    • — the Christ. A god had to die on earth, and he had to die in
    • such a way that this was not grounded in the wisdom of the gods, but
    • rule. A god had to pass through death and he had to overcome
    • Golgotha meant this for the gods: a greater wealth of knowledge
    • through the wisdom of death. If a god had not passed through death,
    • reaching the evolution which the gods had planned for it from the
    • entire evolution of mankind knows that the gods have overcome Ahriman
    • been broken because the gods themselves learnt to know death in the
    • being of Christ. Indeed, the gods have placed Ahriman into the
    • Maximum number of matches per file exceeded.
  • Title: Man as a Being: Lecture 2
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    • nothing of God, of eternal life, but only believe in these things,
  • Title: Universe, Earth and Man: Lecture I: The Egyptian period, and the present time.
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    • as gods: Zeus, Demeter, Pallas Athene, Apollo. Then we turn to the
    • his people to the “One God,” asked God — “What
    • shall I say to my people when they ask who sent me?” And how God
    • an individual God who worked and ruled at that time as the Christ
    • left for a time, one might say, the world of the Gods and dipped down
    • Gods came down at that time into the Greek temples in order to be
    • That is the secret of the Greek temple. God was present in the temple.
    • yet it would not be empty, for God was really present there. The Greek
    • which magically draws God into it.
    • The Greek temple is the body of God; it is complete in itself. The
  • Title: Universe, Earth and Man: Lecture II: Ancient Wisdom and the new Apocalyptic Wisdom. Temple sleep. Isis and the Madonna. Past stages of Evolution. The bestowing of the Ego. Future Powers.
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    • child Horus, the Goddess on whose temple was inscribed the words:
    • This Goddess was mysteriously connected with the art of healing; she
    • time the ancient Atlanteans had looked on as their Gods. These Divine
    • visions? It was the picture of the Atlantean Gods whom we once knew as
    • old Atlantean Gods acted curatively, and this was still more the case
    • virgin; the Goddess who in the Lemurian epoch was the companion of
    • was withdrawn into the circle of the Gods, she continued to interest
    • etheric Gods with whom men lived during the Atlantean period. In
    • post-Atlantean times he lost his connection with these etheric Gods,
    • related to the Gods. He now passed through the same stages again, but
    • Therefore man perceived a duality in the Godhead in the second age of
    • transitory form, and to the Gods a permanent one. In the Egyptian age
    • its numerous etheric figures of the Gods.
    • to be without a God, and to be barren and empty; but although it
  • Title: Universe, Earth and Man: Lecture III: The Kingdoms of Nature. Group-egos. The Centre of Man. The Kingdoms of Higher Spiritual Beings.
    Matching lines:
    • may be adopted as the child of God.
  • Title: Universe, Earth and Man: Lecture V: The sacrifice of the substance by the Thrones, Kyriotetes, Dynami's, and Exusiai. Jehovah and the Elohim, and their co-operative activity in the stages of human Development.
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    • evolution of man. Through the cooperation of the Sun-Gods with the
    • Moon-God a duality arose, and we shall best understand what entered
    • which these ancient peoples symbolized in the God Baldur. He
    • Loki, the Moon-God. Hence arose the wonderful legend telling how once
    • upon a time when the Gods were playing, all creatures swore an oath
    • bestowing on him that which gave to him his divine form, “God
    • Gods. The Spirits of Form gave to man the human form, that is, the
    • The God Jehovah renounced the outer form of light; he streamed to earth
    • as a darker God, thus limiting Himself to the period between birth and
  • Title: Universe, Earth and Man: Lecture VI: The Spirits of Form as regents of earthly existence. Participation of the Luciferic beings. The formation of race.
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    • In ancient times we find Gods and Folk spirits, or group spirits, work
    • In the sculptured forms of his Gods the Greek idealized his knowledge
    • types of Gods:
    • (1) The Zeus type, to which belong the Gods grouped round Zeus.
  • Title: Universe, Earth and Man: Lecture VII: Animal forms -- the physiognomical expression of human passions. The religion of Egypt -- a remembrance of Lemurian times. Fish and serpent symbols. The remembrance of Atlantis in Europe. The Light of Christ.
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    • When the inhabitants of ancient Europe spoke of the Gods they were no
  • Title: Universe, Earth and Man: Lecture XI: The progress of man. His conquest of the physical plane in the post-Atlantean civilizations. The beginning and up-building of the 'I am.' The chosen people.
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    • appearance above. One might even say that the Gods profit by
    • participating in mankind the Gods will learn to know love, though in
    • love is imparted to man by the Gods. They have progressed so far that
    • learn to know it as a reality through man. From their heights the Gods
    • know that the Gods lack something when man does not live in love. The
    • more human love there is on earth the more food for the Gods there is
    • in heaven; the less love there is, the more the Gods hunger.
    • The sacrifice of man to the Gods is nothing else than the love which
    • the Gods — was quite different to what it became later. Indeed,
    • capable he became of looking up to the Gods the less could a certain
    • among the Atlantean gods some who suffered hunger, if we may so
    • natural clairvoyance, and man could speak of the Gods from his own
    • into the material world; and because of this the Gods were less and
    • Gods were unable to descend to ordinary humanity, but could only get
    • Gods, the Gods were known to them, and they knew they would meet them
    • man was for a time unable to behold the Gods and to be received into
    • with the higher Gods they believed in the spiritual worlds and trusted
    • am indeed connected with the Gods.” Through consciousness of this
    • God was now evolved, a God who does not appear in outward form, but
    • thyself any graven image or likeness of thy God.
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  • Title: Universe, Earth and Man: Lecture X: The reflection in the fourth epoch of mans experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
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    • the ancient Gods and their way of the Cross. The Christ-Mystery.
    • The reflection in the fourth epoch of man's experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
    • was the companion of the Gods; this was especially the case in the
    • period between death and rebirth. These Gods were Angels, or, at the
    • physical world, become a part of the Being looked up to as God of
    • Light, the Sun-God, This was the same being who was called Osiris. It
    • locusts, where the Gods of growth wash in the fourth hour of the night
    • and in the eighth of the day, with the image of the heart of the God
    • man and those ancient Gods was lost.
    • states of consciousness could still rise to the vision of the Gods.
    • Such people also enjoyed a more vivid communion with the Gods after
    • good not only for men but also for the Gods, for man takes up with him
    • the love he has won in the physical world; the Gods received back from
    • this communion with the Gods, because their love for the physical
    • participated less and less in the vision of the Gods, so that they had
    • idea developed that the Gods were losing their connection with the
    • “Twilight of the Gods.”
    • This is the actual foundation of the drama. It was felt that the Gods
    • had to withdraw from the world they had themselves created. The Gods
    • ways then took place for the Gods — those who had been the
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  • Title: Universe, Earth and Man: Lecture XI: The reversing of Egyptian remembrance into material forms by way of Arabism. The harmonizing of Egyptian remembrance. The Christian impulse of power in Rosicrucianism.
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    • with the ancient gods, the beings we have described as Angels. Nothing
    • the gods are connected with it.
    • Gods had to be darkened, but within us dwells the sure consciousness
    • that the glory of God will appear again on earth. This certainty was
    • consciousness of the withdrawal of the glory of God and of its return
    • We see man here represented as the image of the Gods, we see how he
    • Egyptian remembrances he pictured even his gods in animal forms,
    • recognize the things of God with such certainty and clarity that they
    • the third period of civilization; here we are told of the God Maradu,
    • shown in the descent of the Gods into matter; this is presented to us
    • of the historic Buddha that had been taken possession of by a God;
  • Title: Universe, Earth and Man: Contents
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    • Ancient Gods And Their Way Of The Cross. The, Christ-Mystery.
  • Title: Universe, Earth and Man: Introduction by Marie Steiner
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    • can rise and unite himself once more with the Godhead. That this might
    • Nascimur” — Out of God we are born to the Godhead we return
  • Title: Jesuit and Rosicrucian Training
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    • belong to the will of God, in which they must
    • soul of the future Jesuit, the picture of the God-forsaken man,
    • God, and have exposed myself to the possibility of
    • the fear of being forsaken by God, and detestation
    • picture of the outcast, God-forsaken man, must be
    • set the picture of the God full of pity who then
    • God-forsaken man, there must arise that of the all-merciful,
    • man, secondly on the compassionate God, and then
  • Title: Jesuit and Rosicrucian Training
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    • belong to the will of God, in which they must
    • soul of the future Jesuit, the picture of the God-forsaken man,
    • God, and have exposed myself to the possibility of
    • the fear of being forsaken by God, and detestation
    • picture of the outcast, God-forsaken man, must be
    • set the picture of the God full of pity who then
    • God-forsaken man, there must arise that of the all-merciful,
    • man, secondly on the compassionate God, and then
  • Title: Riddle of Humanity: Notes
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    • and stepped ashore, a modest lovely goddess,
    • and the gods call her
    • goddess, and garlanded Kythereia,
  • Title: Lecture: Riddle of Humanity: Lecture Three
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    • would have been better if the Godhead, the gods, had not allowed human
  • Title: Lecture: Riddle of Humanity: Lecture Six
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    • most educated people. But, thanks be to God, most people have
    • and truth. In his heart, man should make a gift to the gods of all the
    • knowledge must be in the service of the gods. There is other
    • away from the external world, but it is not given to the gods, who
    • with the feeling that knowledge should be in the service of the gods,
    • gods intended it.
    • has brought the life of the gods into earthly life, it will also learn
    • how to put knowledge at the service of the gods.
    • we use. In this way we strive for a knowing that serves the gods, in
    • it as a service to the gods. The attitude was also engendered by
    • service of the gods is lost. It is neither used to help us in our next
    • incarnation, nor is it used to nourish the gods. Something really
    • wasted without being incorporated into the service of the gods and
    • service of the gods. This knowledge is taken over into the service of
    • For, after all, Ahriman is the god of hindrance.
  • Title: Lecture: Riddle of Humanity: Lecture Eight
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    • consciousness it is not possible — thank God! — for a person
  • Title: Lecture: Riddle of Humanity: Lecture Nine
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    • — Aphrogenea, the goddess of beauty — is created out of
  • Title: Lecture: Riddle of Humanity: Lecture Ten
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    • which someone thinks, ‘There is a God.’ But nothing more is
    • is a God.’ Having the idea that God exists is just like having a
  • Title: Lecture: Riddle of Humanity: Lecture Eleven
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    • really is a bungled job; if God the Father were entirely perfect He
    • stoop to lying. Such a Father God would have told Ahriman that he is
  • Title: Lecture: Riddle of Humanity: Lecture Thirteen
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    • must act so that the sons of the gods will find the daughters of
  • Title: Gospel of St. John: Lecture I
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    • appeared as a gradual withdrawal and disappearing of the God Baldur
    • beginning was the Word, and the Word was with God, and the Word was a
    • God. The same was in the beginning with God.’ The Word or Logos was in
    • the beginning with God, and the Light, it is further said, shone in
    • reaches back to David, to Abraham, to Adam, and even to God Himself.
    • further: he was the son of Adam, and Adam was the son of God. That is
    • whom he calls the Father of Adam — God. Such things must
    • of Jesus of Nazareth back to Abraham to whom God revealed Himself.
    • Nazareth reaches back to Adam and even to God. Humanity once descended
    • humanity was born of the spirit; it was with God. Adam was sent down
    • God. Thus there was once a divine spiritual kingdom which densified,
    • earthly image of the Son of God. From him descended the human race
    • in him again the divine origin and the attributes of the Son of God,
    • its supreme form as the Logos Himself. The God who was as though
    • God Himself. The Divinity hitherto concealed in all mankind becomes
    • pre-eminently manifest in Christ Jesus. This is the same God of whom
    • the aim of the Evangelists to show that that God and no other was in
    • born in his fortieth year, the Evangelists described the God in man up
    • which constituted the very essence of the reborn God. The mystery of
    • the reborn God prevailed among men — the mystery of the Holy
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  • Title: Gospel of St. John: Lecture II
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    • out of divine spiritual beings. Gods are, as it were, the ancestors of
    • men; men are the descendants of Gods. The Gods needed men for their
    • other worlds, the Gods worked upon man from outside, so that he
    • For men, it was essential that the Gods remained spiritual and that
    • he found it increasingly possible to turn once more to the Gods out of
    • whose bosom he was born. A descent from the Gods, followed by a
    • their way back to the Gods sooner than the rest of mankind. So that we
    • to the Gods, and must travel far before they reach that goal, but a
    • yesterday: the God who was there from the beginning, who had remained
    • ‘In the beginning God created the Heaven and the Earth. And the Earth
    • Spirit of God moved upon the face of the waters.’
    • Let us call up this picture before us: ‘The Spirit of God moved upon
    • Word (or Logos), and the Word (or Logos) was with God, and the Word
    • (or Logos) was a God.’
    • What is the Logos? How was the Logos with God? Take the beginning of
    • Spirit of God moved upon the face of the waters. And God said, Let
    • pass? We are told: ‘And God said, Let there be light, and there was
    • ‘In the beginning was the Word, and the Word was with God, and the
    • Word was a God.’
    • it were, the outer form of the Godhead.
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  • Title: Gospel of St. John: Lecture IV
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    • physical and etheric bodies. The Gods or other beings from the spheres
    • Persian believed in Ormuzd, the good God, and in his opponent Ahriman!
    • Gods of the old Teutons, Wotan, Thor, and so on, are mythological
    • figures; we have long ago got beyond this! We know now that such gods
  • Title: Gospel of St. John: Lecture V
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    • to them on the Moon. These beings, inferior to the gods, higher than
    • gods. The Luciferic beings made man free and implanted in him
    • the higher Gods alone worked upon them. The beings known as Luciferic
    • consciousness, which will lead you to the Divine; for the way to God
    • except that the way to the Gods of old led through the ancestors of
    • find my way back to God.’ But Christ said: ‘There is another Father
    • ancestry if thou wouldst find the way to the Gods!’ In this case men
  • Title: Gospel of St. John: Lecture VI
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    • another, the will of the gods. Thus he studied the objects in their
    • gods’, when he himself lived in water, and the atmosphere was laden
  • Title: Gospel of St. John: Lecture VII
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    • and for which the ancient Indian people yearned — the gods of old
    • God who had dwelt remote from the Earth, waiting that He might appear
    • the ages, the God whom Moses perceived now gradually approaching, was
    • to say: ‘The gods I once knew were united with the Earth before the
    • the existence of Jehovah-God, and which they accepted in all faith and
    • originated from the old gods was now flooded by the Christ-being.
    • sickness is not unto death, but that the God in him should be made
    • The purpose of the sickness is the manifestation of the God in him.
    • The rendering of the Greek word doxa with ‘to the glory of God’ is due
    • of God’ but that the God in him should come forth from his concealment
    • sickness is not unto death, but that the God in him may become
    • half days, and the God in them then became manifest, so too Lazarus
  • Title: Gospel of St. John: Lecture VIII
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    • God Himself. Another contradiction could then be found in the fact
    • God. So man descended to Earth and passed from earth-form to
    • the god Apollo the birth of that Plato who was so precious to them
    • the point of time when he became what is called a ‘son of God’, as we
    • find so often mentioned in the Gospels. Plato a son of God! Such was
    • what extent this manner of regarding the gods affected the human life
    • of such sons of God on Earth. It was precisely in this (fourth) period
    • physical senses and learned to love the Earth. The old gods were dear
    • Earth were ‘sons of the gods’. These personalities sojourning here
  • Title: Gospel of St. John: Lecture IX
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    • thought: If the Sabbath is truly sanctified to God, the souls of men
    • must be especially fortified by the power of God on that day. By that
    • man sinned, nor his parents: but that the works of God should be made
    • has been made blind by God in order that Christ may work a miracle in
    • him to the glory of God; therefore the man must be made blind by God
    • in order that a sign may be ascribed to God.
    • the works of God should be made manifest in this blind man’. To
    • with regard to the word ‘God’. This you will readily find if you turn
    • asserted that He was One with God. How does He answer?
    • Gods?’
    • there is the germ of the divine. It is something godlike. How often
    • is the germ of the God in him. ‘Ye are Gods!’ That means: A divine
    • God in him proceeding from a former life should reveal themselves in
    • He pours His powers into the I am, and the high God of Christ
    • announces Himself to the God in man, the man receives strength to heal
  • Title: Gospel of St. John: Lecture X
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    • Being of whom it is said in the Old Testament: ‘And the Spirit of God
    • must have taken place in the bodies of Jesus of Nazareth when the God
    • ‘And there came a man from Baal-Shalisha, and brought the man of God
    • ate the bread through the Lord's uplifting His thoughts to God.
  • Title: Gospel of St. John: Lecture XII
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    • God-forsaken’ and to experience the influences of Lucifer and Ahriman
    • of the Gods, it brought wisdom into its physical body. But the
    • field of outer experience, it finally becomes God-forsaken as regards
    • precisely to the fact that he establishes purely ‘God-forsaken’
  • Title: Gospel of St. John: Lecture XIII
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    • believed that I came forth from God.
    • should ask thee; by this we believe that thou camest forth from God.
    • believe that thou camest forth from God.’
    • form of the living God-Father. The Son is the descendant of the Father
    • symbol of a God, so-called, who in reality was only a man. Though this
  • Title: The Sense-Organs and Aesthetic Experience
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    • goddess of beauty rising from the foam that sprang from the
  • Title: The Sense-Organs and Aesthetic Experience
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    • goddess of beauty rising from the foam that sprang from the
  • Title: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Man, Offspring of the World of Stars
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    • thoughts of the Gods, which he connected with light. These worlds
  • Title: Man, Offspring of the World of Stars
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    • thoughts of the Gods, which he connected with light. These worlds
  • Title: Lecture: The Work of Secret Societies in the World
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    • God once gave us the
  • Title: Lecture: The Work of Secret Societies in the World
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    • God once gave us the
  • Title: Lecture: Concealed Aspects of Human Existence
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    • Gods and say that they have put the most precious thing for man into
    • some kind of demoniacal gods — life does not run its course in
    • the Temple of the Gods. It is the Temple of the Gods, for it is woven
    • the activity of Gods. He is wholly diffused in cosmic-divine
    • participating in the life of the Gods.
    • reflection, as if the Gods had withdrawn and only their nebulous
    • conscious again of its inner self only when the Gods withdraw and only
    • their manifestation remains. The glory of the Gods, their radiation,
    • worlds of Gods, in which we live during these long stretches of time
    • pure sphere of the Gods, where we can weave our physical body.
  • Title: Lecture: Theosophy and Tolstoy
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    • the indwelling God. That is why Tolstoy reaches out again for a higher
    • Seek not the kingdom of God in outer manifestations — in the
    • you allow yourself to be inspired by the God within you, when you give
    • Godhead has imbued into his soul, stream forth from his soul, then he
  • Title: Lecture: Theosophy and Tolstoy
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    • the indwelling God. That is why Tolstoy reaches out again for a higher
    • Seek not the kingdom of God in outer manifestations — in the
    • you allow yourself to be inspired by the God within you, when you give
    • Godhead has imbued into his soul, stream forth from his soul, then he
  • Title: Lecture: Prayer
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    • God.”
    • glimmer of the inner feeling of God within us, a feeling that
    • one of two forms of prayer that lead to an intimacy with God.
    • intimacy with God, we no longer feel ourselves given over to
    • inwardness. In prayer we are warmed in the feeling of God. We
    • continually err if we think we can find the divine, or God,
    • external, we can find God within ourselves.
    • basic feeling remains directed toward the God who proclaims
    • himself from the past, and toward the God from the future,
    • we seek God in our souls and then do not pass to the other
    • be God. If we approach the spiritual world by seeking God
    • found itself in inner warmth and intimacy seeks for God
    • meditation. If we want to find God only to keep him in our
    • punished. Healing is to be found only when, having found God
    • this, that we cannot find God in the external world because
    • the right way and we shall find God. I have even heard
    • God.
    • in a sense we seek God in ourselves. Because it is true, it
    • who seeks the instrument for the knowledge of God in the
    • God we seek in the soul. He is sought by an instrument that
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Prayer
    Matching lines:
    • God.”
    • glimmer of the inner feeling of God within us, a feeling that
    • one of two forms of prayer that lead to an intimacy with God.
    • intimacy with God, we no longer feel ourselves given over to
    • inwardness. In prayer we are warmed in the feeling of God. We
    • continually err if we think we can find the divine, or God,
    • external, we can find God within ourselves.
    • basic feeling remains directed toward the God who proclaims
    • himself from the past, and toward the God from the future,
    • we seek God in our souls and then do not pass to the other
    • be God. If we approach the spiritual world by seeking God
    • found itself in inner warmth and intimacy seeks for God
    • meditation. If we want to find God only to keep him in our
    • punished. Healing is to be found only when, having found God
    • this, that we cannot find God in the external world because
    • the right way and we shall find God. I have even heard
    • God.
    • in a sense we seek God in ourselves. Because it is true, it
    • who seeks the instrument for the knowledge of God in the
    • God we seek in the soul. He is sought by an instrument that
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Migrations of the Races
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    • of Jesus, “The kingdom of God cometh not with observation,
    • of God is within you.” (Luke 17: 20 – 21) Everything earlier was
    • brought with them the teaching of the God-revealed Word (Veda-Word),
    • personality develops, by portraying it in his gods. In his own person
    • hold of, and becomes the principle making all men equal before God.
    • in their art of sculpture had bodied forth a god, were also able to
    • understand the idea of the incarnated God. To begin with, this idea
    • Judaism, Kingdom of God, Knights Templar, Lemurian, Manu, Medes,
    • Kingdom of God,
  • Title: Lecture: The Migrations of the Races
    Matching lines:
    • of Jesus, “The kingdom of God cometh not with observation,
    • of God is within you.” (Luke 17: 20 – 21) Everything earlier was
    • brought with them the teaching of the God-revealed Word (Veda-Word),
    • personality develops, by portraying it in his gods. In his own person
    • hold of, and becomes the principle making all men equal before God.
    • in their art of sculpture had bodied forth a god, were also able to
    • understand the idea of the incarnated God. To begin with, this idea
    • Judaism, Kingdom of God, Knights Templar, Lemurian, Manu, Medes,
    • Kingdom of God,
  • Title: Supersensible Man: Lecture I
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    • However God-forsaken are many of those who expound science to-day,
  • Title: Supersensible Man: Lecture III
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    • grasp, said that if God had left him to create the Universe he would
  • Title: Supersensible Man: Lecture IV
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    • learns the speech of the Gods, and in the Jupiter sphere the thoughts
    • of the Gods, so in his first passage through the Saturn existence he
    • learns to know all that lives in the memory of the Gods of our
    • man acquired through having perceived the thoughts of the Gods, is
    • among the Gods!” What can grow within us as the result of
    • “man” by the work performed upon the human being by the Gods
  • Title: Supersensible Man: Lecture V
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    • what was burning in it, was sent forth into cosmic spaces to the Gods
    • thee, O Flame, I commit what is mine on Earth, that the Gods may
  • Title: Lecture: The Three Stages of Sleep
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    • manifestations of the Gods in nature. During sleep we enter
    • significance that a God should experience death. We can thus
    • came about the mighty event that God became man, and that
    • through this His power manifests as I have described. The God
    • the cosmic Being, the God Who became man. What, then, would
    • become god. This would not, however, be an absolutely good god
    • within earthly conditions becomes a god. Such a man would then
    • to a new birth. A man who had thus become a god would exist on
    • Earth as a man who had unlawfully become god-like. As the
    • Christ is a God Who has lawfully become man, we must seek His
    • antitype in the man who has become god, who, mortal no longer,
    • has unlawfully assumed the god-nature. Just as in the Christian
    • tradition we have in Christ Jesus the God Who has become man in
    • who has become god in unrighteousness, who has laid aside the
    • become god.
  • Title: Lecture: The Three Stages of Sleep
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    • manifestations of the Gods in nature. During sleep we enter
    • significance that a God should experience death. We can thus
    • came about the mighty event that God became man, and that
    • through this His power manifests as I have described. The God
    • the cosmic Being, the God Who became man. What, then, would
    • become god. This would not, however, be an absolutely good god
    • within earthly conditions becomes a god. Such a man would then
    • to a new birth. A man who had thus become a god would exist on
    • Earth as a man who had unlawfully become god-like. As the
    • Christ is a God Who has lawfully become man, we must seek His
    • antitype in the man who has become god, who, mortal no longer,
    • has unlawfully assumed the god-nature. Just as in the Christian
    • tradition we have in Christ Jesus the God Who has become man in
    • who has become god in unrighteousness, who has laid aside the
    • become god.
  • Title: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
  • Title: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
  • Title: Lecture: The Human Soul and the Universe
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    • Gods whose whole life is spent in producing our physical and etheric
    • standstill, stopping at the merely abstract ideas of God or Christ,
  • Title: Lecture: The Human Soul and the Universe
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    • Gods whose whole life is spent in producing our physical and etheric
    • standstill, stopping at the merely abstract ideas of God or Christ,
  • Title: Meditation: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of Gods
    • Godly Light
  • Title: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of the gods
  • Title: Lecture: The Tasks and Aims of Spiritual Science
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    • prove the existence of God, which he had never doubted; therefore he
    • the existence of God!
    • have the Gods allowed human beings to exist at all? Because it was
    • worlds. It was necessary for the Gods that there should be men on the
    • earth. The Gods allowed men to come into being in order to preserve
    • And he who will not think, on the earth, deprives the Gods of what
    • what has after all to be acquired on the physical plane. Even a God
  • Title: Lecture: The Tasks and Aims of Spiritual Science
    Matching lines:
    • prove the existence of God, which he had never doubted; therefore he
    • the existence of God!
    • have the Gods allowed human beings to exist at all? Because it was
    • worlds. It was necessary for the Gods that there should be men on the
    • earth. The Gods allowed men to come into being in order to preserve
    • And he who will not think, on the earth, deprives the Gods of what
    • what has after all to be acquired on the physical plane. Even a God
  • Title: Lecture: The European Mysteries and Their Initiates
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    • figures — the figures of Gods and Heroes in the sagas. These
    • are told to-day that the ancients paid homage to a God Hu and a
    • Goddess Ceridwen, this is simply another way of describing Initiation.
    • to be the representative of the Godhead in the sanctuaries of
    • God. They regarded themselves as the twelve attributes, the twelve
    • qualities of the God. This was all reflected in the figures of the
    • twelve Germanic Gods in the Northern sagas. He who desired to become a
    • more popular parlance, the Initiates would have said: ‘Our Gods
    • tells of the Twilight of the Gods. But then came the news of the great
    • generations and is the expression of my God.’ — And so
  • Title: Lecture: The European Mysteries and Their Initiates
    Matching lines:
    • figures — the figures of Gods and Heroes in the sagas. These
    • are told to-day that the ancients paid homage to a God Hu and a
    • Goddess Ceridwen, this is simply another way of describing Initiation.
    • to be the representative of the Godhead in the sanctuaries of
    • God. They regarded themselves as the twelve attributes, the twelve
    • qualities of the God. This was all reflected in the figures of the
    • twelve Germanic Gods in the Northern sagas. He who desired to become a
    • more popular parlance, the Initiates would have said: ‘Our Gods
    • tells of the Twilight of the Gods. But then came the news of the great
    • generations and is the expression of my God.’ — And so
  • Title: From Jesus to Christ (single lecture)
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    • truth when he writes, “I seemed to be approaching God, I seemed
    • Evolution of the Universe so that it might draw near to God and those
    • apprehension of the “God in Man.” A real acquaintance was
    • formed between man and God, and immortality ranked not as mere
    • Mithra, the God that streams through the world in all worlds. It was
    • Thus was God sought on the one hand by the freeing of the individual
    • however, it was equally evident that when man sought God by devoting
    • were found the primordial forces of the Universe. God came as it were
    • became a door for the entrance of the Godhead into human evolution on
    • The God Who could now penetrate into the human soul (neither as Mithra
    • Hebrew who rightly understood evolution felt that the Mithra God,
    • equally with the God Who is evoked from the depths of the human soul,
    • saw in the God Who came down into physical being Him on Whom the soul
    • having been accomplished as a mystical fact, the God Who pervaded the
    • acknowledged that the end of the Mysteries had come: the God Who
    • his spiritual sight was opened, it became clear that a God Who could
    • called intimate soul experiences in order to come to God; their inner
    • to every disciple of the Mysteries. At the moment when God awoke
    • pupil of the Mysteries so did he also confront the God become man. All
    • writes, “Some people want to look at God with their eyes as they
    • Maximum number of matches per file exceeded.
  • Title: From Jesus to Christ (single lecture)
    Matching lines:
    • truth when he writes, “I seemed to be approaching God, I seemed
    • Evolution of the Universe so that it might draw near to God and those
    • apprehension of the “God in Man.” A real acquaintance was
    • formed between man and God, and immortality ranked not as mere
    • Mithra, the God that streams through the world in all worlds. It was
    • Thus was God sought on the one hand by the freeing of the individual
    • however, it was equally evident that when man sought God by devoting
    • were found the primordial forces of the Universe. God came as it were
    • became a door for the entrance of the Godhead into human evolution on
    • The God Who could now penetrate into the human soul (neither as Mithra
    • Hebrew who rightly understood evolution felt that the Mithra God,
    • equally with the God Who is evoked from the depths of the human soul,
    • saw in the God Who came down into physical being Him on Whom the soul
    • having been accomplished as a mystical fact, the God Who pervaded the
    • acknowledged that the end of the Mysteries had come: the God Who
    • his spiritual sight was opened, it became clear that a God Who could
    • called intimate soul experiences in order to come to God; their inner
    • to every disciple of the Mysteries. At the moment when God awoke
    • pupil of the Mysteries so did he also confront the God become man. All
    • writes, “Some people want to look at God with their eyes as they
    • Maximum number of matches per file exceeded.
  • Title: Christ and the Twentieth Century
    Matching lines:
    • (Jesus of Nazareth) but of a ‘God.’ We are faced with an
    • referring to a God and that the stories only have meaning and
    • significance when one speaks of a God at the starting-point of
    • discovered that Jesus of Nazareth must be spoken of as a God! Yet
    • reality at all in a ‘God,’ that is to say in a purely
    • historical research the Christ has become an imaginary God. To put it
    • make of a God in whom it cannot really believe? The only proof it has
    • is that the biblical documents are speaking of a God — whom,
    • soul. The quest for the God and the primordial Divine Being, not in
    • Ego; for through my own Ego God speaks to me. In
    • Temples. But above all the God speaks to me when I have made of my
    • Abraham and recognise the Godhead passing on through the
    • even when the Godhead speaks of Himself, as “Ejeh asher ejeh”
    • generations has he grasped the Godhead Who works into the being of
    • one can discover within himself. The old Gods were Folk-Gods,
    • Race-Gods, bound up with the various racial characteristics.
    • This was also the case in Indian culture, in Buddhism. The God of
    • Jesus we have to do with a God,’ is beginning to lead into the
  • Title: Christ and the Twentieth Century
    Matching lines:
    • (Jesus of Nazareth) but of a ‘God.’ We are faced with an
    • referring to a God and that the stories only have meaning and
    • significance when one speaks of a God at the starting-point of
    • discovered that Jesus of Nazareth must be spoken of as a God! Yet
    • reality at all in a ‘God,’ that is to say in a purely
    • historical research the Christ has become an imaginary God. To put it
    • make of a God in whom it cannot really believe? The only proof it has
    • is that the biblical documents are speaking of a God — whom,
    • soul. The quest for the God and the primordial Divine Being, not in
    • Ego; for through my own Ego God speaks to me. In
    • Temples. But above all the God speaks to me when I have made of my
    • Abraham and recognise the Godhead passing on through the
    • even when the Godhead speaks of Himself, as “Ejeh asher ejeh”
    • generations has he grasped the Godhead Who works into the being of
    • one can discover within himself. The old Gods were Folk-Gods,
    • Race-Gods, bound up with the various racial characteristics.
    • This was also the case in Indian culture, in Buddhism. The God of
    • Jesus we have to do with a God,’ is beginning to lead into the
  • Title: Lecture: Richard Wagner and Mysticism
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    • God brooded over the face of the waters! The wisdom that lived on
    • phantasy when they say that the ‘Gods’ were simply poetical allusions
    • evolution we feel how the new Gods who rule over mankind have come
    • forth from the ancient Gods.
    • wisdom sounding from all creation. — As time went on, the Gods
    • one of the new Gods has to fulfil his covenant to deliver up Freia,
  • Title: Lecture: Richard Wagner and Mysticism
    Matching lines:
    • God brooded over the face of the waters! The wisdom that lived on
    • phantasy when they say that the ‘Gods’ were simply poetical allusions
    • evolution we feel how the new Gods who rule over mankind have come
    • forth from the ancient Gods.
    • wisdom sounding from all creation. — As time went on, the Gods
    • one of the new Gods has to fulfil his covenant to deliver up Freia,
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
    Matching lines:
    • personal God because, if he had done so, he could not have taught that
    • acknowledge God as a Being because the Ideas are primary and
    • will there find peoples who give names to their Gods. Turn to the
    • Egyptians and to other peoples — they too name their Gods.
    • Phoenicians, Greeks, Romans — all will name their Gods. The four
    • hundred and seventy-four Gods include all the Gods of all the
    • different peoples: Zeus, Apollo, Baal — all the Gods. The reason
    • why the peoples have different Gods is that one race has chosen twelve
    • or maybe seventeen Gods from the four hundred and seventy-four,
    • number of racial Gods is four hundred and seventy-four. And the
    • highest of these Gods, the God who came down to earth at a definite
    • knowledge that the different Gods of the peoples constitute, in their
    • Gods. It was taught that all the choirs of Gods of the peoples of
    • different Gods.
    • Lo! instead of a demon there appeared the Godhead Himself!
    • at least it was possible to prove whether a good God or a demon was
    • a forgery. In this document it was said: Behold the godless Hellenes!
    • place among the other racial Gods. Julian the Apostate was not out to
    • stock would be worshipped as a God. In the thirtieth year of his life
    • Egyptian priests declared that Plotinus bore a God within him, not a
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
    Matching lines:
    • personal God because, if he had done so, he could not have taught that
    • acknowledge God as a Being because the Ideas are primary and
    • will there find peoples who give names to their Gods. Turn to the
    • Egyptians and to other peoples — they too name their Gods.
    • Phoenicians, Greeks, Romans — all will name their Gods. The four
    • hundred and seventy-four Gods include all the Gods of all the
    • different peoples: Zeus, Apollo, Baal — all the Gods. The reason
    • why the peoples have different Gods is that one race has chosen twelve
    • or maybe seventeen Gods from the four hundred and seventy-four,
    • number of racial Gods is four hundred and seventy-four. And the
    • highest of these Gods, the God who came down to earth at a definite
    • knowledge that the different Gods of the peoples constitute, in their
    • Gods. It was taught that all the choirs of Gods of the peoples of
    • different Gods.
    • Lo! instead of a demon there appeared the Godhead Himself!
    • at least it was possible to prove whether a good God or a demon was
    • a forgery. In this document it was said: Behold the godless Hellenes!
    • place among the other racial Gods. Julian the Apostate was not out to
    • stock would be worshipped as a God. In the thirtieth year of his life
    • Egyptian priests declared that Plotinus bore a God within him, not a
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
    Matching lines:
    • revelations of the god within him, and we must speak of the fact that
    • a great deal of “God” and of the “Divine”. To
    • exists in the human soul. People speak of “God”, they speak
    • whether the religions of to-day speak of God, of Christ, or of
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
    Matching lines:
    • revelations of the god within him, and we must speak of the fact that
    • a great deal of “God” and of the “Divine”. To
    • exists in the human soul. People speak of “God”, they speak
    • whether the religions of to-day speak of God, of Christ, or of
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
    Matching lines:
    • telling him that the deeds of gods are needed in order to give rise
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
    Matching lines:
    • telling him that the deeds of gods are needed in order to give rise
  • Title: Lecture: And The Temple Becomes Man
    Matching lines:
    • help which are no longer available in our epoch. The Gods let their
    • forms, the colours and so on. For in those times the Gods themselves
    • first period of time in which the Gods put man's own free,
    • spiritual activity to the test. True, the Gods do not refuse their
    • the hearts and souls of men were led to the God who dwelt in deep
    • sacred Mystery — the Mystery of the God. The pyramids,
    • Greek God dwells within the temple. In this building, with its
    • capable of supporting what lies upon them, the God is enshrined in
    • self-contained, solitary majesty as the dwelling-place of the God.
    • dwelling-place of the God. And it is really the case that the farther
    • concealed, just as the God and the secrets of the Mysteries were
    • the dwelling-place and the expression of the God. And in the sense
  • Title: Lecture: And The Temple Becomes Man
    Matching lines:
    • help which are no longer available in our epoch. The Gods let their
    • forms, the colours and so on. For in those times the Gods themselves
    • first period of time in which the Gods put man's own free,
    • spiritual activity to the test. True, the Gods do not refuse their
    • the hearts and souls of men were led to the God who dwelt in deep
    • sacred Mystery — the Mystery of the God. The pyramids,
    • Greek God dwells within the temple. In this building, with its
    • capable of supporting what lies upon them, the God is enshrined in
    • self-contained, solitary majesty as the dwelling-place of the God.
    • dwelling-place of the God. And it is really the case that the farther
    • concealed, just as the God and the secrets of the Mysteries were
    • the dwelling-place and the expression of the God. And in the sense
  • Title: Lecture: The Mystery of Golgotha
    Matching lines:
    • as the Spirit of the Father God. The highest Initiate in the
    • of the Father God. The “Fathers” were higher Initiates
    • Father God alone and unimpaired, he could never have attained the
    • God; he will see this consciousness gradually weakened and paralysed,
    • mankind felt their estrangement from the Father God, — when
    • Into this earthly world the Father God has led us. Out of Him we are
    • learned from those who knew, that a real God dwelt in the human being
    • Jesus. He had come down to Earth. He was the God whom mankind had
    • could tell of Him as of an earthly Being. The God who had only been
    • consciousness of man, the “Out of God — out of the
    • Father God — we are born,” was supplemented by the word
    • Trinity of God the Father, God the Son, and God the Holy Spirit. It
    • feeling which exclaims: Out of God I am born. And it is tragic
  • Title: Lecture: The Mystery of Golgotha
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    • as the Spirit of the Father God. The highest Initiate in the
    • of the Father God. The “Fathers” were higher Initiates
    • Father God alone and unimpaired, he could never have attained the
    • God; he will see this consciousness gradually weakened and paralysed,
    • mankind felt their estrangement from the Father God, — when
    • Into this earthly world the Father God has led us. Out of Him we are
    • learned from those who knew, that a real God dwelt in the human being
    • Jesus. He had come down to Earth. He was the God whom mankind had
    • could tell of Him as of an earthly Being. The God who had only been
    • consciousness of man, the “Out of God — out of the
    • Father God — we are born,” was supplemented by the word
    • Trinity of God the Father, God the Son, and God the Holy Spirit. It
    • feeling which exclaims: Out of God I am born. And it is tragic
  • Title: Lecture: Spiritual Science and Speech
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    • therefore, a Semitic language wants to express ‘God is good,’
    • have to say ‘God the Good.’ The confronting of
  • Title: Lecture: Spiritual Science and Speech
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    • therefore, a Semitic language wants to express ‘God is good,’
    • have to say ‘God the Good.’ The confronting of
  • Title: The Recovery of the Living Source of Speech
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    • The Human Soul in its Connection with Godly-Spiritual
    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • that a time had arrived when the Gods had to grow out beyond what is
    • time had not yet been achieved by the Gods, and was already present
    • here on Earth in picture. What the Gods had not yet achieved is the
    • The Gods who stand above man in the various Hierarchies knew only of
    • experience of the Gods. Death came as a result of Luciferic and
    • Gods. The actual event that took place in that moment on Earth, and
    • worlds of the Gods themselves. Christ's passing through death
    • in a living manner. In the world of the Gods an event takes place of
    • Here up above, the Gods grow more and more exalted. Down below an
    • when mankind had a language of the will? The Word was with God, it
    • with God ”.
    • “And a God was the Word”.
    • And the Word was with God
    • And a God was the Word.
    • Beginning was the Word and the Word was with God and a God was the
  • Title: The Recovery of the Living Source of Speech
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    • The Human Soul in its Connection with Godly-Spiritual
    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • that a time had arrived when the Gods had to grow out beyond what is
    • time had not yet been achieved by the Gods, and was already present
    • here on Earth in picture. What the Gods had not yet achieved is the
    • The Gods who stand above man in the various Hierarchies knew only of
    • experience of the Gods. Death came as a result of Luciferic and
    • Gods. The actual event that took place in that moment on Earth, and
    • worlds of the Gods themselves. Christ's passing through death
    • in a living manner. In the world of the Gods an event takes place of
    • Here up above, the Gods grow more and more exalted. Down below an
    • when mankind had a language of the will? The Word was with God, it
    • with God ”.
    • “And a God was the Word”.
    • And the Word was with God
    • And a God was the Word.
    • Beginning was the Word and the Word was with God and a God was the
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • The Gods drew a veil over the Pleroma — which was a direct
    • of the Gods in the world of the Gods were conceived as the deeds of
    • idols and the worship of idols superseded the worship of the Gods.
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • The Gods drew a veil over the Pleroma — which was a direct
    • of the Gods in the world of the Gods were conceived as the deeds of
    • idols and the worship of idols superseded the worship of the Gods.
  • Title: The Influence of the Dead on the Life of Man on Earth
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    • of God we are born; into Christ we die’.
  • Title: The Influence of the Dead on the Life of Man on Earth
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    • of God we are born; into Christ we die’.
  • Title: Ancient Myths: Cover Sheet
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Ancient Myths: Contents
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • generation of the Gods of the Greeks. What had been spiritual
  • Title: Ancient Myths: Note
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Ancient Myths: Publishers Notes
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Lecture I: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • number of Gods connected with their own life, but how they have whole
    • generations of Gods. The oldest God-generation was linked with Gaia
    • Gods, the successors of the Titans — Zeus and the whole Zeus
    • circle. We shall see how the construction of such God-myths springs
    • or Lydia, etc. These God-conceptions flowed into one another, as it
    • Tacitus; there Tacitus also describes the Gods that he finds in the
    • Gods whom he finds there. In spite of the fact that the Gods whom he
    • that he knew that in the North men had a God, that was the same God
    • incorrectly begotten that Helios, the Sun-God became so angry
    • of the Gods and the Egyptian conceptions. But again on the other
    • concept of a God — the Osiris-concept — is connected
    • through whom the Greeks learnt of Osiris, he is no longer the God of
    • the living, but the God of the dead, the God who sits on the Throne
    • of death, that is, the God whom man has to meet after death. At the
    • same time, however, the Egyptian knew: the same God who judges men
    • but inasmuch as they spoke of their Gods, they did not really speak
    • of the Osiris-nature of such Gods as primarily give judgment after
    • Maximum number of matches per file exceeded.
  • Title: Lecture II: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • General Ideas, are at first as certain Ideas in God: those are
  • Title: Lecture III: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • world of the Greek Gods. We have lightly touched upon the inner
    • contemplation of the Gods, is to be found in the Old Testament
    • looked back into ancient times and said to themselves: the Gods
    • generations of Gods, but men were already in existence. The
    • which those Gods were not yet creating and ruling who were recognized
    • themselves a greater antiquity than that of the Gods then in power.
    • Old Testament doctrine the Gods who were revered were at the same
    • time the Gods who created the human race. Only because the Old
    • flees from Pallas Athene, that is, from the Goddess of Wisdom, and
    • Beginning was the Word, and the Word was with God, and the Word was a
    • God.’ But the word has become phrase, it has withdrawn from its
  • Title: Lecture IV: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Lecture V: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Lecture VI: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • Gods. The Greek Gods have proceeded from the wisdom of the head. They
    • are the upper Gods; they are therefore only Gods for all that the
    • Gods as well as the celestial Gods, namely, the Chthonic Gods. And of
    • learns to know the upper and the lower Gods, the Upper and the
    • Lower Gods. The upper Gods were those of the Zeus-circle; but
    • this. Man is rooted with his being in the kingdom of the lower Gods,
    • in the kingdom of the Chthonic Gods.
    • man in the kingdom of the lower Gods then one must complete this
    • of all divinity, the God of the liberal pastors and liberal priests.
  • Title: Lecture VII: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • frightful war, instead of God's peace which finally leads to an end
  • Title: Contents: World of the Senses and the World of the Spirit
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    • The God-willed and the God-estranged human being. The training of
  • Title: World of the Senses and the World of the Spirit: Lecture I
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    • The God-willed and the God-estranged human being. The training of
    • the thought, my dear friends, of the God-willed man. We can
    • feel how it is really as though the deeds and purposes of the Gods
    • the Gods! So said one who also contemplated the world of the senses
    • crushed by it, and feel themselves estranged from God, just because
    • God-willed in his external aspect, as he is placed into the world of
    • confluence of the whole God-willed world, you are a God-willed being,
    • you bear a God-like countenance! Then I look within me ... there I
    • find ideals which God has inscribed into my heart, and which it is
    • quite certain ought to be God-willed forces within me...” And
    • blessedness in his God-willed nature; he can look upon himself from
    • God-estranged soul. A healthy state of mind, however, can do no other
    • there to come between the God-will man and the God-estranged man?
  • Title: World of the Senses and the World of the Spirit: Lecture II
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    • do with reality. When we try to picture the thinking of the Gods, we
    • waking condition, good Gods have seen to it that our thoughts have
    • the Gods do in reality signify, then man would evoke inside him with
    • Good Gods have withheld from our soul the power over our etheric body
    • Therefore have good Gods made
    • into our physical and etheric body by night. For the good Gods have
    • long do good Gods protect us and not let these currents from the
    • of clairvoyance, then no Gods are protecting us — for the
    • for indeed they will need it. Hitherto good Gods have taken care of
  • Title: World of the Senses and the World of the Spirit: Lecture III
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    • the way they would work if you were going to follow the Gods and not
    • gone forward in accordance with the original purposes of the Gods was
    • inserted into it. If, as was originally intended by the Gods who
    • that was intended by the Gods. It is, however, not the case. What has
  • Title: World of the Senses and the World of the Spirit: Lecture IV
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    • purposes of the Gods he would have no bones, but his form would
  • Title: World of the Senses and the World of the Spirit: Lecture VI
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    • spoken out of the divine Word. “The Gods spake!”
    • our world come into its form through the Word of the Gods. And man is
    • into the world, as the utterance of the Word of God. Thus was man
    • the Gods have spoken Man into the world as Their creation. So is the
  • Title: The Forming of Destiny in Sleeping and Waking
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    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • The Human Soul in its Connection with Godly-Spiritual
  • Title: The Forming of Destiny in Sleeping and Waking
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    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • The Human Soul in its Connection with Godly-Spiritual
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • If, then, in a moral sense, we are, through faith in God, to attain to
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • If, then, in a moral sense, we are, through faith in God, to attain to
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • have spoken in this way — to bring an offering to the great God
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • have spoken in this way — to bring an offering to the great God
  • Title: Prophecy -- Its Nature and Meaning
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    • overcome in the life of Duke Hans ... if so, he said, God would have
    • of the axiom he always quoted: “It is God Who utters through my
    • spoken to you by the Grace of your God I ...” Without such
    • communion with their God and free of their personal interests and
  • Title: Prophecy -- Its Nature and Meaning
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    • overcome in the life of Duke Hans ... if so, he said, God would have
    • of the axiom he always quoted: “It is God Who utters through my
    • spoken to you by the Grace of your God I ...” Without such
    • communion with their God and free of their personal interests and
  • Title: Lecture: Supersensible Influences: Lecture I
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    • mummies were the homes of Gods, dwelling places of Moon-Beings who were
  • Title: Lecture: Supersensible Influences: Lecture II
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    • man's behaviour in the sight of God. This little book only goes to show
    • Christian can draw near to God with real knowledge. Being quite sincere
    • conceptions of God and of the Spirit. You must place the spiritual
    • to your view, the God in whom you believe must surely once have taken a
  • Title: Lecture: Supersensible Influences: Lecture III
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    • these names, too, came to him as revelations from the Gods. When, in
    • the mummies. In the days when the Gods ceased to speak to man from the
  • Title: Lecture: Supersensible Influences: Lecture IV
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    • they do tallies with what a God would be able to make of their deeds.
  • Title: Lecture: Supersensible Influences: Lecture VI
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    • in the West, gathering together under the leadership of Godfrey of
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • enabled one to grasp even the existence of God, etc. etc. These
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • enabled one to grasp even the existence of God, etc. etc. These
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • God. Particularly those who always speak of God reprove the
    • anthroposophical spiritual science for speaking so little of God. But
    • of God do not consider that one of the ten commandments says:
    • Thou shalt not take the name of God in vain ... and that the
    • important than continually speaking of God. Perhaps, at first,
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • God. Particularly those who always speak of God reprove the
    • anthroposophical spiritual science for speaking so little of God. But
    • of God do not consider that one of the ten commandments says:
    • Thou shalt not take the name of God in vain ... and that the
    • important than continually speaking of God. Perhaps, at first,
  • Title: Lecture: The Earth's Passage Through Its Former Planetary Conditions
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    • makes a distinction between God the Father, whom it considers as the
    • The Gods were frolicking about in
    • death, and the Gods were therefore afraid to lose him. The Mother of
    • the Gods had taken an oath from all living and inanimate beings and
    • Gods enjoyed the game of throwing all manner of weapons
    • against Baldur. Loki, the opponent of the Gods, had discovered that
    • the distance. Loki obtained the mistletoe, gave it to the blind god
    • form of Christianity, the threefold Godhead was therefore intimately
  • Title: Lecture: The Earth's Passage Through Its Former Planetary Conditions
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    • makes a distinction between God the Father, whom it considers as the
    • The Gods were frolicking about in
    • death, and the Gods were therefore afraid to lose him. The Mother of
    • the Gods had taken an oath from all living and inanimate beings and
    • Gods enjoyed the game of throwing all manner of weapons
    • against Baldur. Loki, the opponent of the Gods, had discovered that
    • the distance. Loki obtained the mistletoe, gave it to the blind god
    • form of Christianity, the threefold Godhead was therefore intimately
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • it, as it were, a kind of temple, an abode of the Godhead — if
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • it, as it were, a kind of temple, an abode of the Godhead — if
  • Title: Lecture: Salt, Mercury, Sulphur
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    • ancestor who was able to hold converse with his God. And when he came
    • his God had revealed to him, namely, that in the course of time a
    • that he held converse with his God and that he regulated his whole
    • when men had intercourse with the Gods. A very real conception of
  • Title: Lecture: Salt, Mercury, Sulphur
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    • ancestor who was able to hold converse with his God. And when he came
    • his God had revealed to him, namely, that in the course of time a
    • that he held converse with his God and that he regulated his whole
    • when men had intercourse with the Gods. A very real conception of
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • that God the Son should not be included in the Gospels! They should
    • Jesus of Nazareth, and this man's teachings concerning God the
    • That a God, a super-earthly Being, took up His abode in the man,
    • unknown to the other gods who are connected with the earth. Up to the
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • that God the Son should not be included in the Gospels! They should
    • Jesus of Nazareth, and this man's teachings concerning God the
    • That a God, a super-earthly Being, took up His abode in the man,
    • unknown to the other gods who are connected with the earth. Up to the
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • from the north towards Iran, and who received from the God, whom he
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • from the north towards Iran, and who received from the God, whom he
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • things, for, in reality, the Gods work within our experiences. We
    • think, that we only live for our own sake; yet the Gods work out
    • experiences; the Gods take them up and communicate them to their
    • give the Gods the opportunity to spin out of our life this woof
    • universe. The Gods gave us the chance to live, in order that they
    • expression of an event connected with the Gods; it forms part of that
    • woof which the Gods use for their plan of the world and which they
    • time, the deeds of Gods, and the form in which they appear to us
    • can ask: Why do the Gods allow us to grow weary? The fact that here
    • IN THE WORK, WE PARTICIPATE IN THE WEAVING OF THE GODS' IMAGES. We
    • have the privilege of sharing in a divine task, in what the Gods
    • embody in us, as an image of the whole wisdom of the Gods, what
    • Gods weave, before we gain a connection (through conception)
    • the slightest idea that whole Hierarchies of Gods are at work in
    • resolution of the Gods who follow the right course of development.
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • things, for, in reality, the Gods work within our experiences. We
    • think, that we only live for our own sake; yet the Gods work out
    • experiences; the Gods take them up and communicate them to their
    • give the Gods the opportunity to spin out of our life this woof
    • universe. The Gods gave us the chance to live, in order that they
    • expression of an event connected with the Gods; it forms part of that
    • woof which the Gods use for their plan of the world and which they
    • time, the deeds of Gods, and the form in which they appear to us
    • can ask: Why do the Gods allow us to grow weary? The fact that here
    • IN THE WORK, WE PARTICIPATE IN THE WEAVING OF THE GODS' IMAGES. We
    • have the privilege of sharing in a divine task, in what the Gods
    • embody in us, as an image of the whole wisdom of the Gods, what
    • Gods weave, before we gain a connection (through conception)
    • the slightest idea that whole Hierarchies of Gods are at work in
    • resolution of the Gods who follow the right course of development.
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • godly hero of the Mystery of Golgotha.
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • godly hero of the Mystery of Golgotha.
  • Title: Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
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    • eyes rounded out upwards; (2) the type of the God Mercury with
    • to the Mystic how the God himself descended into nature, how he
    • heart. That was called the descent of the God, his Resurrection and
    • Iamblichus shows us how the Gods descended in the Mysteries. Only
    • thought I touched the God and felt him near, I myself being at the
    • greeted the Godhead with the greeting of eternity.” Whoever had
    • beginning was the Word, and the Word was with God, and with God was
    • primeval beginning with God.
    • sent from God whose name was John.
    • God.
    • of human will, but of God.
  • Title: Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
    Matching lines:
    • eyes rounded out upwards; (2) the type of the God Mercury with
    • to the Mystic how the God himself descended into nature, how he
    • heart. That was called the descent of the God, his Resurrection and
    • Iamblichus shows us how the Gods descended in the Mysteries. Only
    • thought I touched the God and felt him near, I myself being at the
    • greeted the Godhead with the greeting of eternity.” Whoever had
    • beginning was the Word, and the Word was with God, and with God was
    • primeval beginning with God.
    • sent from God whose name was John.
    • God.
    • of human will, but of God.
  • Title: On The Gospel of St. John
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    • do to the Godhead — no matter what we accomplish. Everything is
    • part of one great chain. We are the messengers of the Godhead, and
    • occultist says: The Gods have created the physical body in
    • the astral body is the servant of the physical body. For the God, the
    • Divine Godhead indwells the physical body and it would be evil for
  • Title: On The Gospel of St. John
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    • do to the Godhead — no matter what we accomplish. Everything is
    • part of one great chain. We are the messengers of the Godhead, and
    • occultist says: The Gods have created the physical body in
    • the astral body is the servant of the physical body. For the God, the
    • Divine Godhead indwells the physical body and it would be evil for
  • Title: Perceiving and Remembering
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    • Gods of Chaos (consciously, when out of the physical body). May the offspring
    • follow me, and may they sink down among the lower Gods of Chaos; and let them
    • not come near the upper Gods, that they may behold me. May great darkness
  • Title: Perceiving and Remembering
    Matching lines:
    • Gods of Chaos (consciously, when out of the physical body). May the offspring
    • follow me, and may they sink down among the lower Gods of Chaos; and let them
    • not come near the upper Gods, that they may behold me. May great darkness
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • into these ancient times the more spiritually godlike was this
    • beings hovering round them in their environment; images of the gods
    • from the spiritual world of the gods. It was the gods themselves who
    • theirs, received not from the world of the gods but from the external
    • and the physical body is the most divine of all; it is God's temple,
  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • your system of thought, as once the gods laid down the plan for the
    • birth out of number, like the gods created the cosmos out of number.
  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • nephesh. And in the Bible it is stated quite correctly: And God
    • biased. For instance when it says: And God breathed nephesh, the
    • existence. It was there, outside. And what God did was to take what
    • the statement: And God breathed nephesh into man, and man became a
    • the ability to portray the gods with real imagination, they portrayed
    • really living within man, and when a man laughs this spark of God is
    • weeps it is again the spark of God warning him that his ego could
    • feelings of weakness and of being forsaken. It is the God in man
  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • God was that of a unity, but at a previous stage, it could assert
    • itself as the idea of a personal God, which Jehovah is and which
    • God people could think of as a person. That is why we see it
    • Thus it was here that they best understood a God who had the greatest
    • image of God throughout Europe and also as far as Asia, which
    • ‘Ongod’; and Ongod is a name that is still echoed as it
    • were in the idea of the ‘One God’. The Ongod would be
    • according to this way of thinking the idea of a personal God was
    • need to learn at all! Just let the God within you speak! Today, when
    • are not pupils of the great masters by only wanting to let the God
  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • evolution — when man will have cast off all that the gods gave
    • understand how the gods have first of all given us our three bodies
    • piece, because the gods wish to make us member by member into their
    • He had to receive the foundation for this, however, and if the gods
  • Title: Between Death and Rebirth: Cover Sheet
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • by E. H. Goddard
  • Title: Between Death and Rebirth: Contents
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • for those who call themselves Christians. “Ye shall be as Gods”
  • Title: Between Death and Rebirth: Relevant Works
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture One
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Two
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    • for those who call themselves Christians. "Ye shall be as Gods"
    • Translated by E. H. Goddard and Dorothy S. Osmond
    • them, of the truth that God is present as the divine spark in every
    • are Gods!” The emphasis laid upon the words shows that He
    • Lucifer proclaimed: “Ye shall be as Gods!” This is
    • as Gods.” What does the Bible imply by giving emphasis to these
    • their force: Thou art a God, be as a God! We know with all certainty
  • Title: Between Death and Rebirth: Lecture Three
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Four
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • and of the fixed stars, finally leading to the one universal Godhead.
  • Title: Between Death and Rebirth: Lecture Five
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • by the Gods — in which, however, men must participate because
    • they are servants of the Gods — in accordance with this Plan,
  • Title: Between Death and Rebirth: Lecture Six
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Seven
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Eight
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • preserved thoughts of the Gods.
  • Title: Between Death and Rebirth: Lecture Nine
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • themselves arrive at ideas of God, immortality, and so forth. The
    • there I may recognise God. But what he is seeking there is only his
    • own self made into God! In the case of many pious souls it becomes
  • Title: Between Death and Rebirth: Lecture Ten
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Christ and the Spiritual World: Lecture One
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    • Gnostics called the Son of the Father-God, and also what they called
    • we ascend to the Father-God and the Divine Silence.
    • from the Son of God; and then immediately the light vanished again.
    • illuminated by a. ray from the Son of God, who dwells in the world of
    • the course of evolution the Son of God and the Holy Spirit, and to
  • Title: Christ and the Spiritual World: Lecture Two
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    • were the ideas with which they sought to place the Son of God in the
  • Title: Christ and the Spiritual World: Lecture Three
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    • Mercury, the one later called Hermes. In the Greek planetary gods
    • to his heaven of the gods, he came into touch with the adumbrations,
    • reverenced a variety of gods. These gods were the reflections or
    • Artemis, of the various planetary gods who were the reflections of
    • figures of the gods there emerged one figure — the figure of
    • the Greeks the son of Apollo, the healing god. The weakened form of
    • And the god of the Muses, above all the god of song and
    • not politically united, but they had an ideal unity through the god
    • We see how the Greeks revered in the god they called,
    • language means “He who heals through God”. He is the
    • Nathan Jesus-child, the one who heals through God, Jehoschua-Jesus.
  • Title: Christ and the Spiritual World: Lecture Four
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    • god Kronos, the Regent of Time.
    • as his visible sign in the heavens; Apollo was not a sun god in this
    • sense. For a god symbolised by the external sun the Greeks had
    • Thus for the Greeks Apollo was a sun god, but not the
    • with many gods and spiritual beings whom we find in the West. I could
    • Elohim, or upon the Jahve-god? [On
    • precisely the god who forms man out of the Earth — that is, out
    • wisdom, since it professed the Jahve-god, had to become Geology. And
    • the soul in the symbolic likeness of a butterfly. The Jahve-god forms
    • man out of earth; and he, the Jahve-god, having become in the
    • that Moses gives out as a revelation of the Jahve-god. What Moses
    • the god whose spiritual rulership prevailed throughout the Earth.
    • The relations of all other peoples to their gods were
    • the Ego wishes to establish a relationship with its god, how does
    • commandments that arise when the Ego stands directly over against God
    • and receives from God the rule, the precept, that the Ego must follow
    • first find God entering into a covenant with his people.
    • The other gods worked with forces which are always
    • Pythia had to prepare himself, so that the god might be able to speak
    • In contrast with this we have the Jahve-god uttering his
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  • Title: Christ and the Spiritual World: Lecture Five
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    • nothing except that there was a ruling God, and he conceived a wish
    • to serve this God. But he knew nothing of what this God was, and when
    • one day he met some knights he took them for God and knelt before
    • For guilt to God doth rack his breast,
    • And pray to God that He ere long
  • Title: Christ and the Spiritual World: Lecture Six
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    • revelation of the spirit. He had vowed himself to the Jahve-god who
    • had become a moon god only in order to help the Earth forward.
    • and with God's help she will accomplish still greater things.
    • therefore — as she says — God has sent her to drive them
    • she shows the deepest veneration; she says he is beloved by God, is
    • off for his anointing and crowning under God's protection. Most
    • firmament is imprinted by God in the soul of the earth.
    • of all these movements and functions are implanted by God the Creator
    • harmony is God, and He has impressed on all souls an inner harmony as
    • in the one God are Father, Son and Holy Spirit. The sphere represents
    • through the air, and by this means, with God's permission, much
    • cannot bear being despised, as according to the law of God and
    • reverence due to God and misleading unhappy men. And now, although
    • they are always here still in the empty air, and with God's
    • permission they utter their scattered cries. Often they are God's
    • cleave to our earth-god, Jahve!” From this came a denial of all
    • all other lights, all other gods, shines the Holy Vessel — the
    • then newly in the Virgin Mother; of the Jahve-god who became Ruler of
    • all else is in movement; and so in the one God are Father, Son and
    • is imprinted by God in the soul of the earth. “
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  • Title: Perception of the Nature of Thought
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    • instance, to create validity for the idea of God; — for one did not
    • perceived. How can one doubt that God exists when thoughts of the
    • Godhead are as clearly to be seen outside as the greenness of the
    • to it as a Goddess who descends from divine cloud-heights, whom we
    • A race of err-ant gods has found existence
  • Title: Perception of the Nature of Thought
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    • instance, to create validity for the idea of God; — for one did not
    • perceived. How can one doubt that God exists when thoughts of the
    • Godhead are as clearly to be seen outside as the greenness of the
    • to it as a Goddess who descends from divine cloud-heights, whom we
    • A race of err-ant gods has found existence
  • Title: Geographic Medicine: Lecture II
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    • for the gods.
    • wisdom-filled gods of the higher hierarchies. They wanted to conquer
  • Title: Lecture: The Problem of Destiny
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    • this way), the gods and the spiritual beings who have once inspired
  • Title: Lecture: The Problem of Destiny
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    • this way), the gods and the spiritual beings who have once inspired
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • shows us the external aspect of things for, in reality, the Gods
    • sake; yet the Gods work out something through our experiences; they
    • form ideas, we have feeling experiences; the Gods take them up and
    • purpose of our life is to give the Gods the opportunity to spin out
    • over to the whole universe. The Gods gave us the chance to live in
    • Gods; it forms part of that woof which the Gods use for their plan
    • destinies are, at the same time, the deeds of Gods, and the form in
    • this problem in a different way; we can ask: why do the Gods allow
    • Gods' images. We have the privilege of sharing in a divine task, in
    • what the Gods aimed at when they placed man into the world. We are
    • an image of the whole wisdom of the Gods, what afterwards becomes
    • the Hierarchies of the Gods weave, before we gain a connection
    • Hierarchies of Gods are at work in order to produce our head, in
    • accordance with the plan and resolution of the Gods who follow
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • shows us the external aspect of things for, in reality, the Gods
    • sake; yet the Gods work out something through our experiences; they
    • form ideas, we have feeling experiences; the Gods take them up and
    • purpose of our life is to give the Gods the opportunity to spin out
    • over to the whole universe. The Gods gave us the chance to live in
    • Gods; it forms part of that woof which the Gods use for their plan
    • destinies are, at the same time, the deeds of Gods, and the form in
    • this problem in a different way; we can ask: why do the Gods allow
    • Gods' images. We have the privilege of sharing in a divine task, in
    • what the Gods aimed at when they placed man into the world. We are
    • an image of the whole wisdom of the Gods, what afterwards becomes
    • the Hierarchies of the Gods weave, before we gain a connection
    • Hierarchies of Gods are at work in order to produce our head, in
    • accordance with the plan and resolution of the Gods who follow
  • Title: Lecture: The Son of God and the Son of Man
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    • Lecture: The Son of God and the Son of Man
    • THE “SON OF GOD
    • beauty even to the figures of his gods; and this same trait continued
    • spirit-and-soul was called in olden times the Son of God. And
    • — The Son of God within the Son of Man. — The conditions
    • prevailing today are such that the Son of God can no longer become
    • the Son of Man is gradually permeated by the Son of God. When the
    • the whole Son of Man is permeated with the Son of God? It is that
    • with his “Son of God” and to fulfil his earthly Ideal, to
  • Title: Lecture: The Son of God and the Son of Man
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    • Lecture: The Son of God and the Son of Man
    • THE “SON OF GOD
    • beauty even to the figures of his gods; and this same trait continued
    • spirit-and-soul was called in olden times the Son of God. And
    • — The Son of God within the Son of Man. — The conditions
    • prevailing today are such that the Son of God can no longer become
    • the Son of Man is gradually permeated by the Son of God. When the
    • the whole Son of Man is permeated with the Son of God? It is that
    • with his “Son of God” and to fulfil his earthly Ideal, to
  • Title: Mission of Folk-Souls (1929): Synopses
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    • conditions changed. Ragnarok, twilight of Gods.
    • God of all humanity. We are bound as Anthroposophists to reject
  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • God Jahve describes Himself in the Semitic people as the God Who
    • generations. By describing Himself as ‘I am the God of Abraham,
  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • started from several gods. Begin with the trinity of ancient India,
    • and teachings about the gods appear, but also in the philosophies, in
    • represent the one god, the Monon.
    • Monon in India was soon divided into a trinity, as the one god of
  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • of similarity to other mythologies and concepts of the gods, is
    • external details in the stories of the gods and tries to prove that
    • the figure of one particular god appears in one mythology, and it
    • its mythology or other teachings regarding the Gods, or even at its
    • and spoke of a sort of Unity of the Godhead, because he really looked
    • Beings immediately above man. The old gods, those who were active
    • before the gods intervened in the life of the human soul, who could
    • Thus, therefore, the figures of the gods, which placed
    • were the figures of the gods who worked directly upon his soul, and
    • Potion of the Gods, that divine Potion which once upon a time in the
    • these individual Gods correctly. The Germanic Scandinavian man
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • having a God offered him, who had descended to the physical plane in
    • of Palestine, look ye upon the Messiah, who contains God within Him,
    • Gods has been, and how they entered into relation with other powers.
    • Lucifer having come into conflict with that which comes from the Gods
    • of the gods.’ Ragnarok, the Twilight of the Gods
    • in the wonderful picture of the Twilight of the Gods. That is the
    • occult background of the Saga of the Twilight of the Gods.
    • of the Gods’ because he overcomes even that power by which Odin
    • he plays it in the Twilight of the Gods. When we understand this rôle
    • Twilight of the Gods.’
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • of the ‘Twilight of the Gods’, it will be well to form a
    • the tribal ‘ I ’, and in the God Thor he
    • God who really presented him with the individual ‘ I ’.
    • But he felt this God to be still united with the collective spirit of
    • forth. Sif is the being who unites herself with the God of the
    • the God Thor had given to the human soul, now viewed from the
    • of the ‘ I ’ by the God Thor or Donar to the
    • philosophy. This God had to prepare all this for the Spiritual Soul
  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • Scandinavian mythology or teaching of the gods, which in an
    • Tacitus relates about the goddess Nerthus. The chariot of the goddess
    • goddess represented that which can be presented to the human bodies
    • man. Njordr, who is inwardly related to the goddess Nerthus, is her
    • Scandinavian felt in his soul something of the arrival of a god who
    • earthly-physical. Freyr the god, and Freya his sister, who here in
    • the North were once upon a time specially beloved gods, were thought
    • of the Gods’ there is contained a significant vision of the
    • of the Gods’, correspond with that which is to appear to
    • also is told us in the ‘Twilight of the Gods’.
    • a god who would receive his mission only in the future. Only
    • forth to us out of the ‘Twilight of the Gods’, that a
    • people, but it recognizes the god of humanity.
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • not give way to the easy course of assuming the existence of an abstract God,
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • not give way to the easy course of assuming the existence of an abstract God,
  • Title: Christ and the Human Soul: Contents
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    • Ahriman: on the one hand opponents of the Gods and, on the other,
    • that a God of the upper worlds should be leader of Earth-evolution.
  • Title: Christ and the Human Soul: Lecture One
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    • of God. And let us bear in mind that the High Court held such a claim
    • the command of God Moses was able to strike a rock with his staff so
    • himself being led by God. Who was the God of Moses? We will in the
    • guiding God of the Old Testament, in the Lord of Moses.
    • everywhere it could divine the existence of its God and Lord; but
    • meditation: “How does God speak in my own heart?” He went
    • Commandments. The God proclaimed his Will to man through the
    • his God as such. As little through Wisdom as through Will could the
    • that God could be reached through Wisdom as little as he could
    • “Not through Will and not through Wisdom is God to be known”
    • sound to us from those ages. Through what, then, was God to be known?
    • us there is in the words spoken to Job: “Reject God and die!”
    • the Godhead. If we could not carry our individuality through death,
    • love of God through death, we must carry with us that which kindles
    • did a sea divide so that the people of God could go through? No! A
    • seen. Of a man it could be said that God dwelt in him. The pagan had
    • love beyond death, so that he will be able to stand before his God as
    • Golgotha has it become true to say: “Love God above all, and
    • Mysteries. But Love was given when God became man in Christ Jesus.
    • between God and man and all men among one another — the
  • Title: Christ and the Human Soul: Lecture Two
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    • our ideals on into the future world as the God of Nature bears the
    • have hearkened to the command, “Love thy God above all.”
  • Title: Christ and the Human Soul: Lecture Three
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    • thou wilt be God, help thyself and us!” The malefactor on the
    • regarded as an opponent of the progressive gods, as an enemy who
    • crosses the creative plan of those gods to whom reverence is rightly
    • important role in the universe to an enemy of the gods. And we must
    • progressive gods have assigned to Lucifer and Ahriman roles in the
    • as the opponents of the gods, and on the other hand as being
  • Title: Christ and the Human Soul: Lecture Four
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    • Christ die, why did the God die, in a human body?
    • The God died because the evolution of the universe made
    • necessary that a God of the upper worlds should become the leader of
    • When the Luciferic temptation came, the progressive gods
    • progressive gods said — and the words are there in the Bible —
    • ... the Logos was with God, and man was with the Logos, with God. And
    • must feel in our souls that the God had to die so that he might be
    • endowment which the gods had allocated to me before the Luciferic
    • gods intended me to be from the very beginning of the Earth.”
    • it by the gods.
  • Title: Search for the New Isis: Lecture I: A Christmas Lecture
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    • Jahve or Jehovah, that Jehovah-God who is connected with all that is
    • growth of plants, animals and men. Jahve is that God who can never,
    • forsaken by God in order — in this forsakenness and loneliness—
    • to the national gods which are just so many Jehovahs and no Christ
    • the Angel's revelation of God above and peace on earth beneath. Only
    • the power of their hearts announced that the Godhead was revealed in
  • Title: Search for the New Isis: Lecture II: The Quest for Isis-Sophia
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    • has often been mentioned here, calls the sun God's monument, and in
    • Wisdom of God:
    • Wisdom of God.
  • Title: Search for the New Isis: Lecture III: The Magi and the Shepherds: The New Isis
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    • the life of inner emotion. “Revelation of the God from the
  • Title: Search for the New Isis: Lecture IV
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    • the spiritual in the macrocosm, had seen Gods or, ultimately,
    • God. But then there arose this strong instinct: “Looking into
    • world. It was not the Gods who created man, but man who, out of his
    • life of soul, created the Gods.” This was what was placed
    • poem of ancient India addressed to the God Varuna:
    • God of changes, who causes the air to blow through the forests (the
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • personal God, when it is said that I prefer to speak of the Divinity,
    • not of God, when it is asserted that what is called “the
    • sense to deny personality in God. One arrives, on the contrary, at
    • super-personality of God. The most thorough refutation of pantheism may
    • being.” And one who wishes to comprehend God with one idea, does
    • not know that all possible ideas cannot comprehend God, because all
    • ideas are in God. But the recognition of God as a being who has
    • deepened. If we say that God is revealed in our own hearts and souls,
    • are aroused by spiritual science itself, the name “GOD” is,
    • Commandments, “Thou shalt not take the name of the Lord thy God
    • fulfilment of this command, if the name of God is not perpetually on
    • Galileo, the glory and majesty of God and devotion to Him can only be
  • Title: Lecture: The Spiritual Communion of Mankind
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    • the Summer he feels himself united with the Upper Gods. And in those
    • contact with the Upper Gods. He availed himself of his natural
    • of his deepest feelings to make a sacrificial offering to the Gods
    • Midsummer, a solemn offering must be made to the Upper Gods in
    • if every Summer he is mindful of how the Upper Gods have given him
    • back again, as it were, to the Gods.” In this way the men of
    • Upper Gods were now offered up to them in upward-streaming feelings.
    • inmost soul to the Upper Gods was being inscribed into an outer
    • which the soul desired to send upwards to the Gods as an offering for
    • must ever and again be given back to the Gods at the time of Midsummer.
    • together with the Gods; he must now develop purely human thoughts.
    • inwards, into the interior of the earth. He turns to the Lower Gods.
    • he too is shut off from the cosmos and comes nearest to the God who
  • Title: Lecture: The Spiritual Communion of Mankind
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    • the Summer he feels himself united with the Upper Gods. And in those
    • contact with the Upper Gods. He availed himself of his natural
    • of his deepest feelings to make a sacrificial offering to the Gods
    • Midsummer, a solemn offering must be made to the Upper Gods in
    • if every Summer he is mindful of how the Upper Gods have given him
    • back again, as it were, to the Gods.” In this way the men of
    • Upper Gods were now offered up to them in upward-streaming feelings.
    • inmost soul to the Upper Gods was being inscribed into an outer
    • which the soul desired to send upwards to the Gods as an offering for
    • must ever and again be given back to the Gods at the time of Midsummer.
    • together with the Gods; he must now develop purely human thoughts.
    • inwards, into the interior of the earth. He turns to the Lower Gods.
    • he too is shut off from the cosmos and comes nearest to the God who
  • Title: Lecture: The Group Souls of Animals, Plants and Minerals
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    • children of God.” In Romans VIII, verse 19, we read “For
    • of the sons of God”; and in verse 22, “For we know that
    • God.” — It is enough to sadden one when those who should
    • for the manifestation of the sons of God”? And what effect does
  • Title: Lecture: The Group Souls of Animals, Plants and Minerals
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    • children of God.” In Romans VIII, verse 19, we read “For
    • of the sons of God”; and in verse 22, “For we know that
    • God.” — It is enough to sadden one when those who should
    • for the manifestation of the sons of God”? And what effect does
  • Title: Lecture: The Animal Soul
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    • being, had not yet left the bosom of the Godhead. It still lived in a
    • god-like body.
  • Title: Lecture: The Animal Soul
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    • being, had not yet left the bosom of the Godhead. It still lived in a
    • god-like body.
  • Title: Lecture: Michelangelo
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    • translator by E. Goddard. London reference Z-339.
    • Translated by E. Goddard
    • rest are gods: that makes artistic study a matter of storytelling.
    • the statues of the Greek gods breathe only the air of the gods,
    • God.” Yet when we enter the most important chapel of
    • powers, he painted the Father God on the ceiling of that chapel.
    • really do feel as if God the Father were surging through the still
    • we ourselves stand. We live together with this God the Father; we
    • paints this with God the Father surging through space with hand
    • light which passes from the index finger of God to that of Adam, who
    • space-ordering powers, God the Father conceals the figure of a young
    • God the Father who conceals her in His raiment. Michelangelo can see
  • Title: Lecture: Michelangelo
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    • translator by E. Goddard. London reference Z-339.
    • Translated by E. Goddard
    • rest are gods: that makes artistic study a matter of storytelling.
    • the statues of the Greek gods breathe only the air of the gods,
    • God.” Yet when we enter the most important chapel of
    • powers, he painted the Father God on the ceiling of that chapel.
    • really do feel as if God the Father were surging through the still
    • we ourselves stand. We live together with this God the Father; we
    • paints this with God the Father surging through space with hand
    • light which passes from the index finger of God to that of Adam, who
    • space-ordering powers, God the Father conceals the figure of a young
    • God the Father who conceals her in His raiment. Michelangelo can see
  • Title: Presence of the Dead: Lecture Three: Awakening Spiritual Thoughts
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    • creatures of the developing Godhead in one form or another, even if
    • presented sacrifices to the gods, the first fruits of the field and
    • sacrificed to the gods, the people partook of the remainder.
    • external material culture to the gods.
    • civilization to the gods. Everything is different now from the way it
  • Title: Presence of the Dead: Lecture Six: Faith and Knowledge
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    • an I. That is when the wisdom we have brought with us from the gods,
    • with the voice and the power of the gods, we would no longer
    • in its childhood, humanity was taught by the gods. In the process of
  • Title: Presence of the Dead: Lecture Seven: Robert Hamerling: Poet and Thinker
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    • understood, as I learned when I met a man in a godforsaken place
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • assigned to them by the Jahve-Gods into the realm where they can flit
    • conscious of it, is the River God of the Rhine. The elemental being
    • “It is God's Will”, “Dieu le
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • assigned to them by the Jahve-Gods into the realm where they can flit
    • conscious of it, is the River God of the Rhine. The elemental being
    • “It is God's Will”, “Dieu le
  • Title: Lecture: Mendelssohn's 'Overture of the Hebrides'
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    • remained in connection with the ancient gods. The western peoples,
    • hither as to a temple erected by the gods themselves. Here those
    • How Fingal was active in the defense of the ancient gods against
  • Title: Lecture: Mendelssohn's 'Overture of the Hebrides'
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    • remained in connection with the ancient gods. The western peoples,
    • hither as to a temple erected by the gods themselves. Here those
    • How Fingal was active in the defense of the ancient gods against
  • Title: Lecture: On Chaos and Cosmos
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    • speaks of Chaos when it says that the most ancient Gods were born out
    • the Bible also refers to it in the words: “In the Beginning God
    • resounded the Word of the Godhead: “May Light become.”
    • And it became light. And the Godhead perceived the Light and
    • Godhead. This ancient idea contains quite another concept of Spirit
    • beautiful words of the Bible: “In the beginning God created
    • Spirit of the Godhead brooded and weaved over the depths.”
    • air, quite silently and unseen by us, so did the Spirit of God hover
    • over the waters. Into the waters the creating words of the Godhead
    • Godhead, working formatively into this space. Then we hear the words
    • emerging was still waste and void: and the Spirit of the Godhead
  • Title: Lecture: On Chaos and Cosmos
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    • speaks of Chaos when it says that the most ancient Gods were born out
    • the Bible also refers to it in the words: “In the Beginning God
    • resounded the Word of the Godhead: “May Light become.”
    • And it became light. And the Godhead perceived the Light and
    • Godhead. This ancient idea contains quite another concept of Spirit
    • beautiful words of the Bible: “In the beginning God created
    • Spirit of the Godhead brooded and weaved over the depths.”
    • air, quite silently and unseen by us, so did the Spirit of God hover
    • over the waters. Into the waters the creating words of the Godhead
    • Godhead, working formatively into this space. Then we hear the words
    • emerging was still waste and void: and the Spirit of the Godhead
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • one spoke of the unutterable name of God in the soul, a name which
    • congregation in eurhythmic gestures. The origin of God's
    • way in which modern people think about God in the different
    • religions. To think of God as the highest Being, does not imply
    • every delusion. What do most people imply when they speak of “God”?
    • mean, when they speak of God? It is an Angel, an Angelos —
    • their own Angel whom they call God! It is nothing else, my dear
    • and it is this Angel-being whom they call God. Though they do not
    • speak of it as an Angel, though they name it “God,” they
    • faiths is that their idea of God does not go beyond the Angel. As a
    • they wish to leave everything to God, who will carry their soul
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • one spoke of the unutterable name of God in the soul, a name which
    • congregation in eurhythmic gestures. The origin of God's
    • way in which modern people think about God in the different
    • religions. To think of God as the highest Being, does not imply
    • every delusion. What do most people imply when they speak of “God”?
    • mean, when they speak of God? It is an Angel, an Angelos —
    • their own Angel whom they call God! It is nothing else, my dear
    • and it is this Angel-being whom they call God. Though they do not
    • speak of it as an Angel, though they name it “God,” they
    • faiths is that their idea of God does not go beyond the Angel. As a
    • they wish to leave everything to God, who will carry their soul
  • Title: Anthroposophy Introduction: Lecture I: Anthroposophy as What Men Long For Today
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    • of that God who guided the soul through those regions in which the body
    • form. It was this God who spoke in the soul as the voice of conscience.
  • Title: Anthroposophy Introduction: Lecture VII: Dream-life and External Reality
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    • My dear friends, we can very well say that it is done by God, by the
  • Title: Anthroposophy Introduction: Lecture VIII: Dreams, Imaginative Cognition, and the Building of Destiny
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    • done by himself; the rest is done by the gods in and through him. The
    • indebtedness to life and recognise the necessity of owing the gods what
    • to the gods and say: One half of our life on earth cannot really be
    • what the gods think about the deeds and thoughts of our waking life,
  • Title: Roman Catholicism: Lecture II
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    • slander, calumny, and abuse.” Cordara actually says that God
  • Title: Lecture: Conscience and Astonishment as Indications of Spiritual Vision in Past and Future
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    • he descended? Did the gods perhaps drive him down unnecessarily? It
  • Title: Lecture: Conscience and Astonishment as Indications of Spiritual Vision in Past and Future
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    • he descended? Did the gods perhaps drive him down unnecessarily? It
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • was said to be “what the Gods willed.” The world was
    • divided for man into what the Gods have willed and what the Gods have
    • one with it; we are finding our way to the Gods, and to our own
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • was said to be “what the Gods willed.” The world was
    • divided for man into what the Gods have willed and what the Gods have
    • one with it; we are finding our way to the Gods, and to our own
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • himself to be supported and impelled by gods of wind, river and all
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • himself to be supported and impelled by gods of wind, river and all
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • [4:9 But now, after that ye have known GodGal. 4:3,9]
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
    Matching lines:
    • [4:9 But now, after that ye have known GodGal. 4:3,9]
  • Title: Agriculture Course: Address by Dr. Rudolf Steiner
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    • or foolishness is “wisdom before God,” that is to say, before
    • God.”
  • Title: Agriculture Course: Lecture 2
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    • say, thanks be to God that silica is very widespread on the Earth
  • Title: Lecture: The Significance of the Mass
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    • Descent of God into the world,
    • Spiritual. “The Spirit of God brooded over the
    • image of the Godhead. The Godhead is represented in the
    • Paternoster. First comes the reference to the living God in
    • God, of the Logos Who had become Flesh in Christ; and then
  • Title: Lecture: The Significance of the Mass
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    • Descent of God into the world,
    • Spiritual. “The Spirit of God brooded over the
    • image of the Godhead. The Godhead is represented in the
    • Paternoster. First comes the reference to the living God in
    • God, of the Logos Who had become Flesh in Christ; and then
  • Title: Lecture: Parsifal
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    • as “Gods.” The kind of wisdom imparted to man
    • with the Gods. He was then called an initiate. Such an
    • — together with the Gods.
  • Title: Lecture: Parsifal
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    • as “Gods.” The kind of wisdom imparted to man
    • with the Gods. He was then called an initiate. Such an
    • — together with the Gods.
  • Title: Influence of Spiritual Beings Upon Man: Lecture IV
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    • on ancient Saturn, in the most literal sense a likeness of his Godhead.
  • Title: Influence of Spiritual Beings Upon Man: Lecture VII
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    • in the Christian sense, one calls the actual “Godhead.”
    • relationship to the Godhead.” The student of spiritual science
    • people. They revered as the highest God, Yahve or Jehovah. But for them
    • whom they acknowledged as their God. They said, however: He who directs
    • before God.” In ancient Hebrew he was also called the “Countenance
    • of God,” because when a member of the Old Covenant looked up to
    • God he felt that Michael stood before Him and was the expression of
    • He was therefore called literally the Countenance of God.
    • the Gods by turning his attention completely away from outer reality;
    • and spirit of the Gods were brought to expression in the laws of external
  • Title: Influence of Spiritual Beings Upon Man: Lecture IX
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    • beings whom they called the Gods. These men were descending deeper into
    • a physical corporeality; but the beings whom they revered as the Gods,
  • Title: Influence of Spiritual Beings Upon Man: Lecture XI
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    • whom the Greeks have known as the figures of their Gods to come with
    • phrase to say that the Grecian temple is a dwelling-place of the God.
    • its most intensive. Then it is the shelter of the God who is to dwell
    • in it, because the God can dwell in the forms. Only thus does one really
    • the temple. The Greek temple is the abode of the God. The Romanesque
    • being the abode of the God — so is it true that the Gothic cathedral
    • something whereby, if we may say so, the Gods may dwell with him, whereby
    • he secures to the Gods an abode in the earthly sphere. If it is brought
  • Title: Lecture: Karmic Relationships, Volume III: Contents
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    • Goddess Natura. Then the delicate but living connection
  • Title: Lecture: Karmic Relationships, Volume III: Lecture I: Introduction to these Studies on Karma
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    • Though it was determined in the councils of the Gods that
  • Title: Lecture: Karmic Relationships, Volume III: Lecture III: The Spiritual Foundations of Anthroposophical Endeavour
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    • Ahriman are weaving, no less than the good gods: this we
  • Title: Lecture: Karmic Relationships, Volume III: Lecture IV: The Soul's Condition of Those Who Seek for Anthroposophy
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    • Christ as a God, a God from unknown realms, who had united
    • Pagan Gods, and if this connection echoes strongly in his
  • Title: Lecture: Karmic Relationships, Volume III: Lecture V: Spiritual Conditions of Evolution Leading up to the Anthroposophical Movement
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    • Word of the Father-God is speaking. My etheric body is
    • Nature as the essential domain of the Father God. All the
    • Father God. And he felt: This world, in the time when
    • spoken by a God-inspired man.
  • Title: Lecture: Karmic Relationships, Volume III: Lecture VI: The School of Chartres
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    • it was a being of a higher kind, — the Goddess
    • Natura. She was the Goddess whom they saw before them in
    • creative power of the Goddess Natura, working creatively in
    • ever-creating Goddess with whom he who would seek for
    • the mountains, the river-springs. Of this Goddess who
    • and beneath, — of this Goddess they felt: She is the
    • the Goddess about the mineral and plant and animal natures,
    • felt: This was the gift of instruction from the Goddess
    • chapters of theory, but as the living Goddesses:
    • pupils, for though he could no longer show them the Goddess
    • Natura, nor the Goddesses of the seven Liberal Arts, still
    • behold the Goddesses of the seven Liberal Arts.
    • the sense of union with the living Goddesses of the seven
    • animals, and there appeared to him the Goddess Natura,
    • there appeared the Goddesses of the seven Liberal Arts, and
  • Title: Lecture: Karmic Relationships, Volume III: Lecture VIII: Ahriman's Fight Against the Michael Principle. The Message of Michael
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    • height for which his Gods originally predestined him.
    • originally by their Gods. If they had remained upon that
    • Nature. Hence God in His Compassion has given them in the
    • spiritual background of Nature, God having given His
  • Title: Lecture: Karmic Relationships, Volume III: Lecture X: The Michaelites: Their Karmic Impulse Towards the Spiritual Life  The Working of Ahriman into the Once Cosmic and Now Personal Intelligence
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  • Title: The Fifth Gospel: Lecture I
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    • forms, when they presented the battling gods, or the men in
    • whose souls the battling gods acted; also how the divine
  • Title: The Fifth Gospel: Lecture III
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    • devolving evolution. The Christ-Being had to feel the godly
    • of Nazareth. A god gradually became a man.
    • the weakness of the god who became man with the words: You
  • Title: The Fifth Gospel: Lecture IV
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    • that God himself had spoken to the old prophets and that
    • God.
    • demons for gods, even to depict wild demonic powers in
    • sacrifices were being made to a certain god at a pagan
    • believed, by their gods. And then arose, instantaneously,
    • gods' blessings. While that happened, while they were
    • left him and the people around him who thought their god
    • conceived, bath qol is to be distinguished from God's
    • voice of God was part of a larger theophany, while for
    • interprets as the voice of God (compare Babylonian SoTah
    • 10:15 And the voice spake unto him again the second time, What God10:13,15;
    • God, which was held to be super-sensible, but the echo of
  • Title: The Fifth Gospel: Lecture V
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    • dwells, founded by the old gods and spirits – they
    • temptation; he knew though how to serve the gods and was
    • what one could know on the earth; which, however, the god
    • lain upon the altar where instead of gods there were demons
    • then the god's mission on earth struck him: I am not
    • here to tell men how the gods brought the spirit down to
    • understandable in a god: He didn't know that it was
    • form as the pagan gods were worshiped, and when that is
  • Title: Lecture: Reading the Pictures of the Apocalypse: Appendix: Cosmogony
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    • separated. The faithful reverence of the person of Christ, the god of
  • Title: Lecture: Reading the Pictures of the Apocalypse: Appendix: Cosmogony
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    • separated. The faithful reverence of the person of Christ, the god of
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture One
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    • and Man, surrounding a throne where sits the spirit of God. Twenty-four
    • elders are sitting around the throne of the spirit of God. “And
    • God sent out into all the earth.”
    • dull clairvoyance. At that time human beings were closer to God than
    • when they again approach God and become clairvoyant. Every point on
    • descended from the womb of God it found a human animal on earth. These
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Two
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    • way then typically expressed: “My God, my God, how you have glorified
    • Eli, Eli, lama sabachthani? that is to say, My GodMatt. 27:46
    • Eloi, Eloi, lama sabachthani? which is, being interpreted, My GodMark 15:34)
    • also, “My God, my God, how you have glorified me!” They
    • the “Gotterdammerung,” the twilight of the gods.
    • blood and made us a kingdom, priests to his God and Father, to him be
    • (who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,1:6 And hath made us kings and priests unto GodRev. 1:5,6)
    • Apocalypse speaks of: “... a Kingdom, priests to his God and
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Three
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    • Ancient Roman goddess of
    • with the Greek goddess Artemis.
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Four
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    • and the name of the god who is connected with the formation of the I is
    • to Odin, who is a god of the wind and races around in storms.
    • the beginning of God's creation.”
    • (And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of GodRev. 3:14)
    • slain for the word of God and for the witness they had borne ...”
    • says two witnesses of God appear, who lie as if dead for three and one-half
    • But after three and one-half days a breath of life from God entered
    • (11:11 And after three days and an half the Spirit of life from GodRev. 11:10,11)
    • the breath of God. This is the becoming of the individual human I: through
    • the infiowing of the Odem of God through which the human being became
    • God, it was the tree of life. By becoming earthly, the human being was
    • initiate. Abel was a man of God who voluntarily lived from what was
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Two
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    • with God was still too great. The Persians, on the other hand, were
    • The seven spirits of God,
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Three
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    • earth's productive powers. The Nordic myth of the Twilight of the Gods
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Four
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    • of God, who stands behind the physical world. The ancient Hebrew nation
    • to this God. They also had a religious service to Zarathustra, which
    • of the senses. That is why God had to descend into this sense perceptible
    • experience the power of God that flows to them as “manna.”
    • (when I come unto the children of Israel, and shall say unto them, The GodExodus 3:13)
    • you! Yahweh is the unpronounceable name of God. The name “I”
    • name of God that human beings are only permitted to receive, sanctified
    • (And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. \
    • 3:2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Five
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    • the goddess of Ephesus.
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Six
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    • beings is reflected in the world of ancient Greek gods and in every
    • The gods of the European
    • but they were not as “densified” as the Greek gods. The
    • needed in order to prove that something like this existed. But if God
    • empty if, in the fourth epoch, the Yahweh-Christ-God
    • would have become the godless epoch if Christ had not descended into
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Eight
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    • 9:16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. \
    • 9:17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Ten
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    • What confronts us today as nature is the achievement of the gods. In
    • will be close to God, they will have completely spiritualized themselves.
    • 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. \
    • 12:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. \
    • 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. \
    • 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. \
    • 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Eleven
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    • the Lord God formed man of dust from the ground and breathed into his
    • 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. \
    • 12:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. \
    • 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. \
    • 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. \
    • 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. \
    • 17:17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. \
    • 18:5 For her sins have reached unto heaven, and God hath remembered her iniquities. \
    • 18:8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. \
    • 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Twelve
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    • the seal of the living God, and he called with a loud voice to the four
    • servants of our God upon their foreheads.’ And I heard the number
    • (7:3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our GodRev. 7:2–5)
  • Title: Lecture: The Templars
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    • world would be better if it had been made, not by Gods, but by men. Many
    • history can humanity develop to freedom. And if the Gods were to turn away
    • the Word. “In the beginning was the Word, and the Word was with God,
    • to the true and genuine Sons of the Gods who bring forward normal evolution,
    • does He say to these true Sons of the Gods?
  • Title: Lecture: The Templars
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    • world would be better if it had been made, not by Gods, but by men. Many
    • history can humanity develop to freedom. And if the Gods were to turn away
    • the Word. “In the beginning was the Word, and the Word was with God,
    • to the true and genuine Sons of the Gods who bring forward normal evolution,
    • does He say to these true Sons of the Gods?
  • Title: An Occult Physiology: Lecture 1: The Being of Man
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    • whole World. He is a revelation of the Godhead of the World! And,
  • Title: Genesis: Lecture I
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    • God created the heaven and the earth, they convey to him
    • and images of “heaven and earth,” of “Gods,”
    • beginning God created ...), must in no wise associate it with any
    • when he utters the words: In the beginning God created the heaven and
  • Title: Genesis: Lecture II
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    • more that in the word bara — “in the beginning the Gods
    • one simply says “And the spirit of the Gods moved upon the
    • And the spirit of God (the Elohim) moved upon the face
    • the sentence And the Spirit of God moved upon the face of the
    • Spirit of God moved upon the face of the waters, but that did
    • substance of the memorable verse: And God said, Let there be
  • Title: Genesis: Lecture III
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    • moment indicated by those meaningful words of the Bible: And God
    • languages in words somewhat like this: “The Gods made a
    • goal of the Gods! I ask you to feel the immense significance of this
  • Title: Genesis: Lecture IV
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    • Spirit of God moved upon the face of the waters really mean that
    • mighty words: And God said, Let there be light: and there was
    • There is a sentence in Genesis which is rendered And God divided
    • God called the light Day. This is a real stumbling-block for the
    • dies — god and day. There is an essential inner
  • Title: Genesis: Lecture V
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    • the passage in which the words ring forth And God (the
    • And God called the light Day (yom), and the darkness
    • [The English Authorised Version is: And God said, ... let them be
  • Title: Genesis: Lecture VII
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    • stage in the Genesis account the momentous words occur And God said,
    • writer of the Genesis account when to the words And God said, Let
    • there be light he adds: And God saw the light. In this ancient
    • say merely And God saw the light, but that He saw that it was
    • external. Thus when in Genesis we come to the words God saw the
    • reads And God saw the light ... could not have been spoken in
    • “day,” to leave out the words: And God saw ...
    • On the first “day” it reads: And God saw the light,
    • of the first day, it says: And God said, Let there be a firmament
    • waters ... and it was so. And God called the firmament Heaven. And the
    • And God saw ..., which we find on the first day, is left out
  • Title: Genesis: Lecture VIII
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    • God said, Let us make man, anyone sensitive to warmth would have
    • God ... breathed into his nostrils the breath of life, unless
    • the expulsion from Paradise according to which the Godhead placed the
    • And out of the ground the LORD GodCh. II, v.19
    • And GodCh. I, v.26,
  • Title: Genesis: Lecture IX
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    • For the Lord God had not caused it to rain upon the earth
    • “day” of creation: And God made two great lights; the
    • And the Lord God formed man of the dust of the ground.
  • Title: Genesis: Lecture X
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    • as follows: And the Lord God ... breathed into his nostrils the
    • created, in the day that the Lord God made the earth and the
    • called “God,” and Jahve-Elohim called “the Lord
    • God” — the Lord God made the earth and the heavens.
    • creation, because it says that God created man, should also look at
  • Title: Errors in Spiritual Investigation
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    • God in himself” this God that man finds in his inner being
    • is usually nothing other than his own I or ego made into God. With many
    • mystics we find, when they speak of the “God within,”
    • nothing other than the God imprinted with their own egos. Mystical
    • immersion in God is at times nothing but immersing oneself into
    • God is often only disguised self-love.
    • looks sighing to her patron god, Time, which promises her victory and
  • Title: Errors in Spiritual Investigation
    Matching lines:
    • God in himself” this God that man finds in his inner being
    • is usually nothing other than his own I or ego made into God. With many
    • mystics we find, when they speak of the “God within,”
    • nothing other than the God imprinted with their own egos. Mystical
    • immersion in God is at times nothing but immersing oneself into
    • God is often only disguised self-love.
    • looks sighing to her patron god, Time, which promises her victory and
  • Title: Lecture: Wonders of the World: About the Transcripts of Lectures
    Matching lines:
    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Contents
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • Impulse into human evolution and the activity of the planetary gods. (21st
    • The true meaning of ordeals of the soul. Progressive gods and backward
  • Title: Lecture: Wonders of the World: Cover Sheet
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Back Cover Page
    Matching lines:
    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • assigned by them to their gods. Modern man with his dependence on
  • Title: Wonders of the World: Complete Edition of Works
    Matching lines:
    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Lecture 1
    Matching lines:
    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the messenger of the gods, and in view of what our
    • knowledge of the gods and of divine things, knowledge of
    • that ancient clairvoyance. He looked up to that goddess called
    • gods, so that they should not cause the hearts and souls of men to
  • Title: Lecture: Wonders of the World: Lecture 2
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • to the gods as food. We know too that the gods recognised the impious
    • nature of this act, and only one — a goddess — partook of
    • a shoulder-blade. That goddess was Demeter. In this remarkable touch
    • human soul, is carried off by Pluto, the god of the underworld. The
    • Demeter, the fecundating goddess of the whole world, the clairvoyant
    • about the development of the Greek gods. I pointed out how Demeter
    • in ancient times. Now there were also other gods working in like
    • was the same with other gods. In nourishing human beings, in causing
    • whole of their outer conduct. When the gods assumed the forms they
    • the forces of Nature. Thus the gods withdrew from the forces of
    • of Greek thought in the matter, that originally the gods bestowed
    • Nature more or less withdrew, and later the gods substituted a moral
    • Mysteries they saw the activity of the gods, as previously they had
    • earliest Greek period attributed the moral law to the same gods who
    • but to gods who had come down to men and who had in the Mysteries
    • gods! When in old age Eros begins to withdraw from the human body,
    • of the Greek gods. That will be the greatest event for the future
    • only see the Godhead in a body which was visible to the physical eye,
    • meaning in the old Rosicrucian formula about God the Son, who once,
  • Title: Lecture: Wonders of the World: Lecture 3
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • macrocosm and consequently peopled the world with the gods who were
  • Title: Lecture: Wonders of the World: Lecture 4
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the position of the three great gods, Zeus, Poseidon and Pluto in
    • far more closely bound up with the human being than the other gods
    • human. That god is Dionysos. Just as we have to look upon Pluto as
    • gods’. In the language of olden time ‘the gods’
    • — but the bodies of gods? What has gone forth into space from
    • the bodies of the gods has become star. Looking up into the starry
    • said to himself: ‘The spiritual beings whom we revere as gods
    • of gods, gods whose souls work on in the world in another way,
    • defined in this abstract way, as bodies through which the gods
    • one has to understand that the stars are bodies which the gods have
    • this we find the difference between all the planetary gods and the
    • the planet Venus, and of the connection of other gods with other
  • Title: Lecture: Wonders of the World: Lecture 5
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • knows, Dionysos is one of the Greek gods, and the question must have
    • arisen in your minds as to the nature of the Greek gods in general. I
    • the higher hierarchies the ancient Greeks regarded their gods as
    • quite clear from the way in which they depicted their gods, giving
    • have to strive to make progress, the gods immediately above them do
    • have. In fact, compared with the gods of Egypt or Persia, the Greek
    • gods needed so much to make progress in their own evolution that they
    • human. The bond between gods and men was looser than ever before. It
    • their gods as so human. This very fact may well prompt us to ask
    • their gods. We can be in no doubt — their very qualities
    • what these gods were trying to do, what they were seeking to gain by
    • that all their gods were imbued with the Luciferic principle.
    • towards their gods is in sharp contrast to that of another people. We
    • Elohim, that Jahve, belonged to the gods who could not be directly
    • ancient Hebrew consciousness of God is wonderfully portrayed in that
    • ‘Curse God and die.’ There is something magnificent,
    • evolution on the Moon. But we are not told that the Greek gods
    • their gods did nevertheless incarnate in physical bodies,
    • gods we have beings who underwent their fleshly incarnation in
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • year's Cycle. I am referring to the world of the Greek gods and
    • Greek gods? The reason is that such a study can provide — as
    • gods. Anyone who looks upon this world as having no inner coherence,
    • express. This world of the Greek gods, in its wisdom-filled
    • of the Greek gods, we cannot help seeing the equivalent of our own
    • drawn to yet another thing. While the rest of the gods represent what
    • Zeus and the other figures of the upper gods ... the ancient Greek
    • different from what lived in the gods of Zeus's world.
  • Title: Lecture: Wonders of the World: Lecture 7
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • associated with the upper gods — with Zeus, Poseidon, Pluto,
    • everything which had to do with the upper gods exoterically, by means
    • gods, and what was withdrawn into the sanctity of the Mysteries? What
    • was the fundamental difference? In their ideas about the upper gods,
    • instructed by the gods, it was the truth. They meant that men who
  • Title: Lecture: Wonders of the World: Lecture 8
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • man there lies something which once upon a time the gods implanted in
    • ‘The gods have sacrificed a piece of their own existence, they
    • certain indolence say: ‘What do I want with knowledge? The gods
    • one it had earlier in the body of the gods, but in a mysterious way
    • we give it back again to the gods in the form which it has acquired
    • noble heritage which the gods have given us, so that they may share
    • gods themselves in the depths of our life-body we are unable to give
    • back to the gods again in the same state in which we received it, but
    • the Earth. Thus we have indicated two realms of gods, two spiritual
    • try to form an idea of how the one category of gods is related to the
    • other. Please take careful note of the relationship of those gods
    • Beings whom we have just referred to as gods, dividing them into two
    • what takes place within the divine-spiritual world. The gods who were
    • pronounce unreal; they were Beings, they were other gods. Thus we
    • have generations of gods whose reality is original, and others who
    • — of the gods directly associated with the Saturn, Sun and Moon
    • evolutions. They are the gods who surround the world-sphere in the
    • categories of gods; one of them is the thought-world of the other, is
    • soul-existence. What have we so far usually called the gods who are
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • coming from what I called yesterday the upper gods, the gods who were
    • in a sense the representations of the sub-earthly, the Chthonic gods.
    • gods, those who, in the sense we explained yesterday, were the
    • Whereas the other Beings among the upper gods refused to take the air
    • essential part of the dwelling-place of the upper gods, whom we
    • everything in it which is those upper gods is there only in etheric
    • representations of the lower gods; but the gaseous element in the sun
    • associated with the other upper gods, but was also connected with the
    • gods wear, you see that not only their clothing, but also their
    • gods.
  • Title: Lecture: Wonders of the World: Lecture 10
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • they saw in the figures of their gods. As soon as the Greek became
    • Greek thoughts about their gods contained far more reality than the
    • namely that the Greeks formed pictures of their gods out of fantasy,
    • the case of the Greek gods, this very thing would have made it
    • upon these closed regions countless generations of gods, of spiritual
    • the gods have created. For man has stamped into it all that through
    • by the thought: ‘You are actually the aim and goal of the gods.
    • It is to create you that the gods have laboured.’ Here he
    • gods, and in lowliness assimilate it, otherwise it will lead to
    • of the gods, we in this world have every occasion for pride, for
    • presumption. When we see the gods in the macrocosm exerting
    • us to make our ideas as to how the gods have laboured at the
    • discovered by Broca. It is because the gods, or the Spirits of the
    • region of the upper gods or spirits, spirits who are only the ideas
    • or representations of the real gods; thus we come into a world which
    • ideas of the gods, he cannot attain to true reality. But if
    • gods. But in order to reach these we have first to penetrate through
    • This leads us into egotism and cuts us off from those lower gods.
    • try to reach the upper gods we come to the void, to the world of mere
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  • Title: Deeper Secrets: Appendix I
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    • perceive spiritual beings behind natural phenomena, he should make gods
    • the Psalms. “The heavens declare the glory of God; and the firmament
    • perceive God behind, yet separate from, material objects, and so also
  • Title: Deeper Secrets: Appendix III
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    • “Behold! The Lamb of God!”
  • Title: Deeper Secrets: Lecture II
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    • Saturn, Sun, Moon and Earth, have the gods worked at the development
    • in the things of the visible world, he draws near to the God Jahve.
    • God who lives and moves in the outer phenomena of the universe.
    • organism which until then had been the work of the gods and which had
    • independently and that which for long ages had been the work of the gods
    • of the gods, namely the physical nature of humanity which had come into
    • The meaning of the words is in no wise that God will make the Israelites
    • the Ego, the ‘I', the Godhead speaks; earthly conditions have
    • of God.”
  • Title: Deeper Secrets: Lecture III
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    • aspire to the higher form of clairvoyance, but who worshipped the god
    • God is able of these stones to raise up children unto Abraham.”
    • (our father: for I say unto you, that God).
    • own constitution, and also receive back as a gift from their God, what
    • but by that which is everywhere round about us. The children of God
    • be visible. Out of these stones God's word is able to raise up children
    • were to be turned from the direction leading to the ancient gods into
    • stones, the sons of God — that is, the race of Man — could
  • Title: Earthly Death/Cosmic Life: Lecture 1: The Present Position of Spiritual Science
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    • experienced in relation to the heathen Gods, for instance. Through
    • the human soul to God has not the least connection with the
    • question of the existence of God in his mind.
    • that the human soul must construct a relation to God, but it is
    • God. Thus the soul for its own health is condemned to invent a God
    • for itself. Pretend that there is a God, or thou wilt be ill! That is
    • the Kingdom of God has come; yet is it not present? It is, but not to
  • Title: Earthly Death/Cosmic Life: Lecture 2: A Contribution to our Knowledge of the Human Being
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    • morning has both God and gold in its hand,’ which has been
  • Title: Earthly Death/Cosmic Life: Lecture 6: Feelings of Unity and Sentiments of Gratitude: A Bridge to the Dead
    Matching lines:
    • laboriously, exclaims: ‘Thank God I am here!’ one feels
  • Title: Earthly Death/Cosmic Life: Lecture 7: Confidence in Life and Rejuvenation of the Soul: A Bridge to the Dead
    Matching lines:
    • Sound health does not lead a man to say when old: ‘Thank God my
  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • And the gods have ceased
  • Title: The Supersensible Being of Man and the Evolution of Mankind
    Matching lines:
    • And the gods have ceased
  • Title: The Year as a Symbol of the Great Cosmic Year
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    • lesser Gods follow the secret development of plant and mineral
  • Title: The Year as a Symbol of the Great Cosmic Year
    Matching lines:
    • lesser Gods follow the secret development of plant and mineral
  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • God in a human sense, have with almost no exception raised another
  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
    Matching lines:
    • God in a human sense, have with almost no exception raised another
  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • ‘Sons of the Gods’, that is to say of the ancient
    • Gods who through untold millions of years have moulded and
    • Earth that will be the body of the new God, the God of the
    • primeval Gods, yearning to be united with them in death,
    • Novalis recognises the God who in time to come will have as
    • sense. He speaks of Christ as the ‘God of the
    • great Gods.
    • man once had lived. But the Gods he was still able to behold
    • were lower in rank than the highest Gods.
    • imparting the deeper teachings concerning the Gods of old
    • ‘You can look back to the seeds of the Gods whence men
    • the primeval Gods. See in them the forces of those divine
    • ancient Gods but — as the blossom ripens a seed —
    • contains a seed in which the new God
    • Gods — such was the ancient teaching. That the world will give
    • birth to a God, to the great God of the future — such was the
    • though the ancient Gods have vanished from your ken. But your
    • spring forth the new God of the future, the God who has
    • resting in the womb of the Gods, had gazed upon Him.
    • experienced among Gods in the age of old Atlantis. This
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  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
    Matching lines:
    • ‘Sons of the Gods’, that is to say of the ancient
    • Gods who through untold millions of years have moulded and
    • Earth that will be the body of the new God, the God of the
    • primeval Gods, yearning to be united with them in death,
    • Novalis recognises the God who in time to come will have as
    • sense. He speaks of Christ as the ‘God of the
    • great Gods.
    • man once had lived. But the Gods he was still able to behold
    • were lower in rank than the highest Gods.
    • imparting the deeper teachings concerning the Gods of old
    • ‘You can look back to the seeds of the Gods whence men
    • the primeval Gods. See in them the forces of those divine
    • ancient Gods but — as the blossom ripens a seed —
    • contains a seed in which the new God
    • Gods — such was the ancient teaching. That the world will give
    • birth to a God, to the great God of the future — such was the
    • though the ancient Gods have vanished from your ken. But your
    • spring forth the new God of the future, the God who has
    • resting in the womb of the Gods, had gazed upon Him.
    • experienced among Gods in the age of old Atlantis. This
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Some Characteristics of To-day
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    • saying that what is wisdom with man is often foolishness unto God,
    • before men can yet be wisdom unto God. Indeed, people to-day forget
    • the Lord thy God in vain” — a saying that has been
    • name of their God in vain every moment and believe themselves to be
  • Title: Lecture: Some Characteristics of To-day
    Matching lines:
    • saying that what is wisdom with man is often foolishness unto God,
    • before men can yet be wisdom unto God. Indeed, people to-day forget
    • the Lord thy God in vain” — a saying that has been
    • name of their God in vain every moment and believe themselves to be
  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • order to ascertain the will of God. (See among other biblical
    • 14:41 Therefore Saul said unto the LORD GodI Sam. xiv:41
    • 14:18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. \
    • 14:36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. \
    • 14:37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. \
    • 14:41 Therefore Saul said unto the LORD God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped. \
    • [4:20 For the kingdom of GodI Corinthians IV, 20.]
  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
    Matching lines:
    • order to ascertain the will of God. (See among other biblical
    • 14:41 Therefore Saul said unto the LORD GodI Sam. xiv:41
    • 14:18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. \
    • 14:36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. \
    • 14:37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. \
    • 14:41 Therefore Saul said unto the LORD God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped. \
    • [4:20 For the kingdom of GodI Corinthians IV, 20.]
  • Title: Universal Human: Cover Sheet
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    • “Individuality and the Group-Soul” and “The God
    • Within and the God of Outer Revelation” appear in German in
    • group-soul — The God within and the God of outer revelation
  • Title: Universal Human: Lecture Two: The God Within and the God of Outer Revelation
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    • God Within and theGod of Outer Revelation
    • felt, “I am grateful to the God who reveals himself to me
    • within me. I turn my gaze away from the outer world, and the Godhead
  • Title: Universal Human: Lecture Three: The Lord of the Soul
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    • responsibly, and through which God would speak. That is why it
    • referred to as the angel of God. Such a statement would have taken
  • Title: Universal Human: Lecture Four: The Universal Human: The Unification of Humanity through the Christ Impulse
    Matching lines:
    • evolution was faced with the fact that what the gods guiding the
    • with God.” It is nothing more than mere human wisdom.
    • we cannot say that there are good gods on the one hand and the evil
    • gods Ahriman and Lucifer on the other. We must not assume that a
    • Ahriman to be locked up once and for all, so that only the good gods
    • created by the good gods themselves in an earlier period so
    • “humanity.” Thus, the gods allowed humanity to be
    • people will realize that this is indeed what the good gods had
    • must operate through antitheses, through polarities. The gods could
    • the commandment, “You shall love the Lord your God with all
  • Title: Lecture: The Seeds of Future Worlds
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    • words, to an affirmation of what we may call the Father God.
    • of the Father God. It is indeed true that if anyone sets out to
    • Father God, he must be in some way ill. To be an atheist is to be
    • consciousness we can come to the Father God, but no further. It is
    • the message of the Father God. Here you may see quite clearly how
    • recognise even in theology only the Father God, and to understand the
    • of the Father God. Thus in the sense of this theology Christ is of
    • true teaching concerning the Father God.
    • implied in this. First, the belief that the message of the Father God cannot
    • there to speak of the Father God; they assumed that the Gospels were
    • there to speak of God the Son. That men can come forward with the
    • opinion that the Gospels speak only of the Father God is proof that
    • between the Father God and God the Son. These fine differences that
    • world, man comes to the Father God. From tradition, he has God the Son.
    • should apply only to the Father God and transfers it to the
    • Christ God. Modern theology has not the Christ at all; it has only
    • experiences. The man of the West makes no distinction between God the
    • Father God and the Christ, the two ideas become confused and
    • distinction between the Father God and God the Son.
    • does not permit of more than the recognition of the Father God,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Seeds of Future Worlds
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    • words, to an affirmation of what we may call the Father God.
    • of the Father God. It is indeed true that if anyone sets out to
    • Father God, he must be in some way ill. To be an atheist is to be
    • consciousness we can come to the Father God, but no further. It is
    • the message of the Father God. Here you may see quite clearly how
    • recognise even in theology only the Father God, and to understand the
    • of the Father God. Thus in the sense of this theology Christ is of
    • true teaching concerning the Father God.
    • implied in this. First, the belief that the message of the Father God cannot
    • there to speak of the Father God; they assumed that the Gospels were
    • there to speak of God the Son. That men can come forward with the
    • opinion that the Gospels speak only of the Father God is proof that
    • between the Father God and God the Son. These fine differences that
    • world, man comes to the Father God. From tradition, he has God the Son.
    • should apply only to the Father God and transfers it to the
    • Christ God. Modern theology has not the Christ at all; it has only
    • experiences. The man of the West makes no distinction between God the
    • Father God and the Christ, the two ideas become confused and
    • distinction between the Father God and God the Son.
    • does not permit of more than the recognition of the Father God,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • these early men were able to receive the wisdom of the Gods. This
    • Gods in a spiritual way. Nor did they receive these teachings in
    • wisdom consisted of teachings given by the Gods to man in regard
    • the Gods they felt that they were being reminded of what they
    • on the Earth from the Gods themselves.
    • the teachings of the Gods and who then passed them on to others
    • The Gods were
    • could be no progress in evolution. But — so said the Gods
    • The Gods were
    • namely, that the Gods themselves should acquire knowledge of
    • untouched by Ahriman; that they, the Gods, should learn of death
    • Christ. It was necessary for a God to die upon the Earth,
    • root if Ahriman alone held sway. It was necessary for a God to
    • Golgotha signified for the Gods an enrichment of wisdom, an
    • originally ordained for it by the Gods.
    • the evolution of mankind. — The Gods have gained the
    • Gods indeed allowed Ahriman to become part of earthly evolution
    • Using words of human language to describe the will of a God, it
    • resolution of the Gods to send the Christ down to the Earth
    • Without him the Gods would not have been able to introduce
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • these early men were able to receive the wisdom of the Gods. This
    • Gods in a spiritual way. Nor did they receive these teachings in
    • wisdom consisted of teachings given by the Gods to man in regard
    • the Gods they felt that they were being reminded of what they
    • on the Earth from the Gods themselves.
    • the teachings of the Gods and who then passed them on to others
    • The Gods were
    • could be no progress in evolution. But — so said the Gods
    • The Gods were
    • namely, that the Gods themselves should acquire knowledge of
    • untouched by Ahriman; that they, the Gods, should learn of death
    • Christ. It was necessary for a God to die upon the Earth,
    • root if Ahriman alone held sway. It was necessary for a God to
    • Golgotha signified for the Gods an enrichment of wisdom, an
    • originally ordained for it by the Gods.
    • the evolution of mankind. — The Gods have gained the
    • Gods indeed allowed Ahriman to become part of earthly evolution
    • Using words of human language to describe the will of a God, it
    • resolution of the Gods to send the Christ down to the Earth
    • Without him the Gods would not have been able to introduce
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Realism and Nominalism
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    • senses. If these thoughts are something which a god originally placed
    • the ancient Mystery wisdom of God the Father, looked upon the Christ
    • “Christ” wherever we read the word “God-Father”
    • of the Father” considered the Christ as the Son of God, people
    • Christ — but only a universal God. This is what Geyer said,
    • by the description of the Christ, as being merely the Son of God, and wish
    • with the genealogy of these three Godly Persons — that is, with
    • Godly Persons, were supposed to form one Godhead. The Realists
    • comprised these three Godly Persons in one idea. For them, the idea
    • was something real, hence the one God was something real for their
    • Persons of the one God — consisting of Father, Son and Holy
    • Ghost. When they summarized this Godhead, they obtained a mere word,
    • or name. Thus the three Godly Persons became separate Persons for
    • be formed concerning this Godly Trinity. A living conception of the
    • Godly Trinity was lost.
    • But it does not do this. It finds the divine-spiritual in God the Father;
    • it also finds this divine-spiritual in God the Son. If we compare the
  • Title: Lecture: Realism and Nominalism
    Matching lines:
    • senses. If these thoughts are something which a god originally placed
    • the ancient Mystery wisdom of God the Father, looked upon the Christ
    • “Christ” wherever we read the word “God-Father”
    • of the Father” considered the Christ as the Son of God, people
    • Christ — but only a universal God. This is what Geyer said,
    • by the description of the Christ, as being merely the Son of God, and wish
    • with the genealogy of these three Godly Persons — that is, with
    • Godly Persons, were supposed to form one Godhead. The Realists
    • comprised these three Godly Persons in one idea. For them, the idea
    • was something real, hence the one God was something real for their
    • Persons of the one God — consisting of Father, Son and Holy
    • Ghost. When they summarized this Godhead, they obtained a mere word,
    • or name. Thus the three Godly Persons became separate Persons for
    • be formed concerning this Godly Trinity. A living conception of the
    • Godly Trinity was lost.
    • But it does not do this. It finds the divine-spiritual in God the Father;
    • it also finds this divine-spiritual in God the Son. If we compare the
  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • God that they may whip you pitilessly, and there's an end to it!
  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
    Matching lines:
    • God that they may whip you pitilessly, and there's an end to it!
  • Title: Lecture: Fundamentals of the Science of Initiation
    Matching lines:
    • things which appear foolish to men are wisdom before God. It would be
    • Gods”. It would be a very good thing if several people —
    • shall reach the God within you”. They will tell you these
    • your inner being and God will be within you; your God whom you only
    • every other man speaks of another God”, or similar stuff.
  • Title: Lecture: Fundamentals of the Science of Initiation
    Matching lines:
    • things which appear foolish to men are wisdom before God. It would be
    • Gods”. It would be a very good thing if several people —
    • shall reach the God within you”. They will tell you these
    • your inner being and God will be within you; your God whom you only
    • every other man speaks of another God”, or similar stuff.
  • Title: Lecture: Adept-School of the Past
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    • souls from the bosom of the Godhead, so mankind as a whole has also
    • could understand the language of Nature and could hear God speak to
    • a man, but God. But in the MYSTERIES OF THE FATHER, those who will
  • Title: Lecture: Adept-School of the Past
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    • souls from the bosom of the Godhead, so mankind as a whole has also
    • could understand the language of Nature and could hear God speak to
    • a man, but God. But in the MYSTERIES OF THE FATHER, those who will
  • Title: Lecture: Man's Relationship with the Surrounding World
    Matching lines:
    • our whole soul, we can feel the presence of the God who always passes
  • Title: Lecture: Man's Relationship with the Surrounding World
    Matching lines:
    • our whole soul, we can feel the presence of the God who always passes
  • Title: Lecture: A Chapter of Occult History
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    • figures preserved as the Gods, the names and ideas of Gods
    • themselves had been companions of the Gods. Their real
    • of the Gods — if that Book could be laid before men
    • belief that God reveals himself in matter. — That was
    • a script of the Gods. They saw revelations of
    • today. — Osiris was the central God of Egypt, the God who was
    • honoured above all other Gods. The Egyptian Gods were
    • God Who could also reveal Himself in the physical world, Who
    • image of God Who weaves through the world could not, at the
    • through Moses, this was the first announcement of the God Who
  • Title: Lecture: A Chapter of Occult History
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    • figures preserved as the Gods, the names and ideas of Gods
    • themselves had been companions of the Gods. Their real
    • of the Gods — if that Book could be laid before men
    • belief that God reveals himself in matter. — That was
    • a script of the Gods. They saw revelations of
    • today. — Osiris was the central God of Egypt, the God who was
    • honoured above all other Gods. The Egyptian Gods were
    • God Who could also reveal Himself in the physical world, Who
    • image of God Who weaves through the world could not, at the
    • through Moses, this was the first announcement of the God Who
  • Title: Lecture: How Do I Find the Christ?
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    • man deny the existence of the Divine — the Father God
    • where a man denies the Father God — that is to
    • matter of destiny and concerns man's soul-life. To deny God
    • a true God, is in fact a true God! Confront a Christian with
    • questions them rightly — that Christ is verily God.
    • true God. Thus writes Tertullian.
    • God. Tertullian says all these things out of his own
    • Son of God was crucified; I am not ashamed because men must
    • needs be ashamed of it. And the Son of God died; it is by all
    • enemies of the Gods who love mankind. What the good spiritual
    • God.
    • sickness — becomes an atheist, one who denies God, who
    • true nature he would acknowledge God. His nature was, as it
    • that the urge in man which makes him deny God is a kind of
    • reason of our very physical nature. To deny God, so says
    • God only when, through Christ, we find him again.
    • can make a man deny God. Christ is the Physician for that
    • simple reason that it can equally well apply to God in the
    • general sense. It can be said alike of the God of the
    • Hebrews, of the God of the Mohammedans, of all the other
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  • Title: Lecture: How Do I Find the Christ?
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    • man deny the existence of the Divine — the Father God
    • where a man denies the Father God — that is to
    • matter of destiny and concerns man's soul-life. To deny God
    • a true God, is in fact a true God! Confront a Christian with
    • questions them rightly — that Christ is verily God.
    • true God. Thus writes Tertullian.
    • God. Tertullian says all these things out of his own
    • Son of God was crucified; I am not ashamed because men must
    • needs be ashamed of it. And the Son of God died; it is by all
    • enemies of the Gods who love mankind. What the good spiritual
    • God.
    • sickness — becomes an atheist, one who denies God, who
    • true nature he would acknowledge God. His nature was, as it
    • that the urge in man which makes him deny God is a kind of
    • reason of our very physical nature. To deny God, so says
    • God only when, through Christ, we find him again.
    • can make a man deny God. Christ is the Physician for that
    • simple reason that it can equally well apply to God in the
    • general sense. It can be said alike of the God of the
    • Hebrews, of the God of the Mohammedans, of all the other
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  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • bounds of everyday existence, of a world of Gods and Spirits
    • not God, why does not Christ, come to the help of this or
  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • bounds of everyday existence, of a world of Gods and Spirits
    • not God, why does not Christ, come to the help of this or
  • Title: Lecture: Brunetto Latini
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    • the God of Love.
    • God of Love, who does not know of Him! You need only read the
    • Philosophy, of the four Virtues, and of the God of Love.
  • Title: Lecture: Brunetto Latini
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    • the God of Love.
    • God of Love, who does not know of Him! You need only read the
    • Philosophy, of the four Virtues, and of the God of Love.
  • Title: Lecture: Yuletide and the Christmas Festival
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    • Nursing mother of God,
    • place, the boys taking part in the Plays must be God-fearing,
  • Title: Lecture: Yuletide and the Christmas Festival
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    • Nursing mother of God,
    • place, the boys taking part in the Plays must be God-fearing,
  • Title: Lecture: Buddha
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    • from God — from primeval humanity — flows into this world
  • Title: Lecture: Buddha
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    • from God — from primeval humanity — flows into this world
  • Title: Lecture: Speech and Song
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    • cosmic instrument of music, while from behind it our planetary Gods
  • Title: Lecture: Speech and Song
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    • cosmic instrument of music, while from behind it our planetary Gods
  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • body. Know that this body too is from God. Physical birth hath
    • that thou art born of God not only when thine eyes gaze inwards. In
    • there also thou art born of God.” And all that the old Father
    • the stars, the Godhead of Whom the Divine-Earthly is also part,
    • God Who in earlier times only revealed Himself from the stars —
    • this passing of the Godhead through a human body — contained
    • to Nature, saying: “Out of God is this Nature born.” Now
    • Thus God the Father
    • life in God the Son, in Christ, could now be added to the primeval
    • truth of birth from God the Father, and to Ex Deo Nascimur was
    • to the truth “Out of God the Father we are born” —
    • Cosmos. And so the Cosmos is void of God, bereft of Christ, for
    • Christ, the God in the man Jesus of Nazareth. Many who contemplate
    • heavens are bereft of God, they are a part of Nature and men can no
    • “Out of God we are born as physical human beings” —
  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • body. Know that this body too is from God. Physical birth hath
    • that thou art born of God not only when thine eyes gaze inwards. In
    • there also thou art born of God.” And all that the old Father
    • the stars, the Godhead of Whom the Divine-Earthly is also part,
    • God Who in earlier times only revealed Himself from the stars —
    • this passing of the Godhead through a human body — contained
    • to Nature, saying: “Out of God is this Nature born.” Now
    • Thus God the Father
    • life in God the Son, in Christ, could now be added to the primeval
    • truth of birth from God the Father, and to Ex Deo Nascimur was
    • to the truth “Out of God the Father we are born” —
    • Cosmos. And so the Cosmos is void of God, bereft of Christ, for
    • Christ, the God in the man Jesus of Nazareth. Many who contemplate
    • heavens are bereft of God, they are a part of Nature and men can no
    • “Out of God we are born as physical human beings” —
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • was born; he carried the Christ, and God lived in that human being.
    • united, the God and the human being? How does the “God
    • that said: It is impossible for a god, without preparation, to live
    • between God and the human being and might united the God, as a pure
    • the God, the pure Pneuma-being of pure spirit being — the psyche,
    • absolutely as a god during the evolutionary course of Christianity?
    • theology means “wisdom of God,” but it is just this
    • godly element that they wish to eliminate. And then there is the other
    • being. They speak of a God — of a true and real God.” Hence,
    • find the mention of God; but God can not possibly have
    • the Christ. Christ has become an unreal god, and Jesus an unreal man.
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • was born; he carried the Christ, and God lived in that human being.
    • united, the God and the human being? How does the “God
    • that said: It is impossible for a god, without preparation, to live
    • between God and the human being and might united the God, as a pure
    • the God, the pure Pneuma-being of pure spirit being — the psyche,
    • absolutely as a god during the evolutionary course of Christianity?
    • theology means “wisdom of God,” but it is just this
    • godly element that they wish to eliminate. And then there is the other
    • being. They speak of a God — of a true and real God.” Hence,
    • find the mention of God; but God can not possibly have
    • the Christ. Christ has become an unreal god, and Jesus an unreal man.
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • always of a duality, of good and evil, of God and the Devil, and so
    • created the story of the battle between the Kingdom of the Gods and
    • the Kingdom of the Giants did not see in the Gods an equivalent,
    • Kingdom of his God, but the thinking of an earlier, time placed
    • Asgard above, for example Asgard the Realm of the Gods, and below was
    • merely as the good God. And the error so frequently met with is this,
    • upon as the good God, and his enemy Ahriman as the evil God. In
    • they looked upon the Upper Gods which are in Asgard, and the Lower
    • Gods which are in the Realm of Ahriman, as being the All; they
    • conceived the Upper, the Luciferic Gods as being the good Gods,
    • and the others as being the evil Gods. That happened in later times.
    • otherwise, if we speak only of the duality between God and the
    • — to the Gods, to the Ahrimanic Powers, and,
    • Ormuzd of ancient times has been turned into the good God, whereas in
    • reality he is a Luciferic Power, a God of Light. As though to make
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • always of a duality, of good and evil, of God and the Devil, and so
    • created the story of the battle between the Kingdom of the Gods and
    • the Kingdom of the Giants did not see in the Gods an equivalent,
    • Kingdom of his God, but the thinking of an earlier, time placed
    • Asgard above, for example Asgard the Realm of the Gods, and below was
    • merely as the good God. And the error so frequently met with is this,
    • upon as the good God, and his enemy Ahriman as the evil God. In
    • they looked upon the Upper Gods which are in Asgard, and the Lower
    • Gods which are in the Realm of Ahriman, as being the All; they
    • conceived the Upper, the Luciferic Gods as being the good Gods,
    • and the others as being the evil Gods. That happened in later times.
    • otherwise, if we speak only of the duality between God and the
    • — to the Gods, to the Ahrimanic Powers, and,
    • Ormuzd of ancient times has been turned into the good God, whereas in
    • reality he is a Luciferic Power, a God of Light. As though to make
  • Title: Inner Realities: Lecture 3: The Inner Aspect of the Moon-embodiment of the Earth - 1
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    • the significance of resignation, the renunciation made by the gods
    • evolution it is the case that the gods themselves have called their
    • opponents into being. If the gods had not renounced the sacrifice,
    • we may suppose the gods had foreseen as follows: “we merely go
    • more highly of the gods! I have always believed them able to give
    • that all these “good gods” could not produce something
    • occasion that if God had allowed him to create it he would have made
    • might have been made simpler than it is, but the gods knew better and
    • Perhaps a god might make a triangle not having three angles? There
    • angles, as in supposing that the gods might have created freedom
    • part of the Divine resignation, for the gods created evolution out of
    • The gods did not shrink from the evil, which alone could give the
    • possibility of freedom. Had the gods avoided evil, the world would be
    • poor, without variety. For the sake of freedom the gods had to allow
    • to offer his own son to God, and of the renouncing by God of the
    • from him, God would then by accepting the sacrifice have taken this
    • gift of God through the renunciation of a sphere which is outside
    • Hebrew people; for the sacrificed Isaac would have been with God. But
    • as once upon a time, during the Sun-age, the gods themselves called
    • me,” we see an earthly reflection of the opponent of the gods,
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  • Title: Inner Realities: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth - 2
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    • sharply emphasised. Cain too wished to offer sacrifice to his God.
    • But it was not pleasing unto God and He would not accept it. The
  • Title: Inner Realities: Lecture 5: The Inner Aspect of the Earth-embodiment of the Earth
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    • Maya or illusion as a reality. Even the Gods themselves could not
  • Title: Evolution/Aspect: Other Books
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    • 0021-5 Death of the Gods (464 pp.)
    • the Goddess (288 pp. P.B.)
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • Paracelsus — thank God — he left out entirely; for
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • significance of resignation, the renunciation made by the gods during
    • evolution it is the case that the gods themselves called their
    • opponents into being. If the gods had not renounced the sacrifice,
    • we may suppose the gods had foreseen as follows: ‘If we merely
    • upon your souls): I have till now thought more highly of the gods! I
    • ‘good gods could not produce something like human freedom
    • God had allowed him to create it he would have made it much simpler
    • made simpler than it is, but the gods knew better and therefore they
    • Perhaps a god might make a triangle not having three angles? There
    • angles, as in supposing that the gods might have created freedom
    • forms part of the Divine resignation, for the gods created evolution
    • good. The gods did not shrink from the evil, which alone could give
    • the possibility of freedom. Had the gods avoided evil, the world
    • would be poor, without variety. For the sake of freedom the gods had
    • to be made by Abraham who was ready to offer his own son to God, and
    • of the renouncing by God of the sacrifice offered by the patriarch.
    • ancient Hebrew people are descended from him, God would then by
    • Everything derived from Abraham was a gift of God through the
    • Isaac would have been with God. But He renounced this and therewith
    • just as once upon a time, during the Sun-age, the gods themselves
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  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • sacrifice to his God. But it was not pleasing unto God and He would
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • or illusion as a reality. Even the Gods themselves could not taste
  • Title: Spiritual Foundation of Morality: Lecture I
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    • life, you have been won for God, you are dedicated to God." And the
  • Title: Spiritual Foundation of Morality: Lecture II
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    • mighty Deity that He should make a triangle with four angles. No god
  • Title: Spiritual Foundation of Morality: Lecture III
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    • a gift of the gods to find at that time the happy mean in action,
    • something which is no longer the gift of the gods, but after which
    • The gods once
    • also fashioned after the thoughts of the gods.
    • investigations of the thoughts of the gods. In former times these
    • The thoughts we seek are the thoughts wherewith the gods have guided
    • evolution. We think the evolution of the gods. If we understand this
    • wisdom from the gods, who gave him the wisdom according to which they
    • Instinctive valour and bravery existed as a gift of the gods (you may
    • showed that among them valour was still a gift of the gods. Among the
    • Whereas the gods of pre-Christian times gave instinctive wisdom
  • Title: Occult Movement: Lecture One
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    • gods: Axieros, Axiokersos, Axiokersa and Kadmillos. In this
  • Title: Occult Movement: Lecture Two
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    • world was the study of God, or Theosophy. He already stood
    • the world, since God can only be perfect Goodness? If the
    • soul of man is in God, how comes it that she follows her
    • own self-seeking interests? And if it is God who acts in
    • State-administration of a wise ruler. The Lord God as
    • namely, the real God and the reality underlying the course
    • of things, and a free relationship of God to the
  • Title: Occult Movement: Lecture Five
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    • a Moon God who has introduced elements pertaining to the
    • able to take the wisdom of the Gods lock, stock and barrel
  • Title: Occult Movement: Lecture Six
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    • she wandered like an angel of God upon the earth, while her
    • “Now why should not God and Nature be a living
    • killed, delivered into the hands of Ahriman, the God of
    • “Why should not the Mother of God also
    • Mother of God in such a reincarnation would not be in the
  • Title: Occult Movement: Lecture Seven
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    • Gods. — But this great truth is hardly noticed.
  • Title: Occult Movement: Lecture Ten
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    • graphically in the figure of Tantalus. The Gods placed food
  • Title: Gospel of Mark: Contents and Synopsis
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    • God to mankind. Sacrifice of Isaac. Phinehas, grandson of
    • Aaron and his “zeal” for God. His later
  • Title: Gospel of Mark: Introduction
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    • God, my God why has thou forsaken me?,” words whose
    • cosmic point of view for an immortal god to experience death
  • Title: Gospel of Mark: Lecture 1
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    • different gods are worshipped. If the people of my country
    • are asked why they worship these gods, they say, ‘it is
    • to expression in the various gods and all that is worshipped
    • unity, the spiritual God who lives in all things but can no
    • longer be recognized in the idols. This God must once more
    • the universal unitary God. And Ram Mohun Roy had followers:
  • Title: Gospel of Mark: Lecture 2
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    • It is said they appeared when the voice of God stirred in
    • point of proclaiming that God has communicated through some
    • appearance of God to Moses in the burning bush, in which we
    • see God approaching man externally, to the inner certitude
    • in the kingdom of their God through what lives within
    • God, of being taken away from the earth and being part of the
    • soul that is taken up by God and embodied in the divine world
    • element. From a state of passivity toward the God Yahweh or
    • god, but a God in whom no nationality plays a part, a God who
    • is a cosmic being. The Indians speak of their national gods.
    • who have not adopted a Germanic national god, but accept as a
    • God a Being who was, to be sure, never incarnated in their
    • 1:2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. \
    • 1:3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. \
    • 1:4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. \
    • 1:5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. \
    • 1:7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; \
  • Title: Gospel of Mark: Lecture 3
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    • manifested by the god Baal, whereas the greatness and
    • 21:10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. \
    • 21:13 And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. \
    • the God who manifests in the human `I.' The kingdoms of the
    • woman said, “As sure as the Lord your God liveth I
    • 17:12 And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. \
    • 17:14 For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth. \
    • compelled to say to Him, “You are He who bears the God
    • (us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. \
    • 3:11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. \
    • 5:7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. \
    • if the Lord God had left the organizing of the world to them,
    • really perfect God if he had created the world in accordance
    • world as established by God is indeed bungled by comparison
    • sees how little success God had at the time of Christ in
    • blasphemy to the Pharisees. Why? Because to their minds God
    • 2:12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. \
  • Title: Gospel of Mark: Lecture 5
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    • Then the Almighty, that is to say the cosmic god in the old
    • God and about cosmic origins. From the tone of these
    • God?” “How did the world begin?” “How
    • God?” Everything can be led upward to the highest, but
    • answer would have to be: God is ..., and God would then
  • Title: Gospel of Mark: Lecture 6
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    • that you have only the one God who incarnated only once, in
    • embodiments of God.” For an Oriental such an answer
    • only of what is convenient for men, not for God.”
    • 8:33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. \
    • God.” Is it possible for anyone to believe that after
    • have in truth been sent down to the earth by the Gods to make
    • people say, but I must act in conformity with what the Gods
    • to fulfill what He had been sent down to earth by God to
    • of earth evolution, the monologue of a God about making
    • manifest the mysteries. No wonder that the God's monologue is
    • understanding the God's monologue through which the deed of
    • the God moves one step further towards realization. More of
  • Title: Gospel of Mark: Lecture 7
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    • world history,” the soliloquy of the God. We must
    • monologue of God.
    • monologue of the God, should be closely followed by the
    • good gods and how hostile powers interfere in their work; and
    • higher gods, but it is able to glimpse that something is at
    • how the higher gods are opposed by the lower gods, and how
    • Lucifer, the serpent-god, rebels; but it does see how harmony
    • obeying the gods and not human beings I was permitted to
    • only in the West, comes the great monologue of the God, of
  • Title: Gospel of Mark: Lecture 8
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    • great monologue of God comes a conversation among these
    • wonderfully composed. After hearing the monologue of God we
    • the Godhead to be a gift to humanity, so that the outer
    • of God to humanity is indicated by Abraham's willingness to
    • Abraham received back the whole God-given organization. This
    • 22:3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. \
    • 22:8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. \
    • 22:9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. \
    • 22:12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. \
    • the God who had been revealed through Moses. This was truly a
    • strong soul. This intercession with God is usually translated
    • extraordinary that, according to the Gospel, a God should go
    • the living fruit of the God-man revealing himself, so that
  • Title: Gospel of Mark: Lecture 9
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    • 10:6 But from the beginning of the creation God made them male and female. \
    • 10:9 What therefore God hath joined together, let not man put asunder. \
    • as the Son of David. He proclaims that God is a God of the
    • living and not of the dead, the God of Abraham, Isaac and Jacob
    • (And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? \
    • 12:27 He is not the God of the dead, but the God of the living: ye therefore do greatly err. \
    • in their successors in different forms, in that God lives in
    • Mark Gospel: the monologue of God; the cosmic conversation on
    • “My God, my God, why hast Thou forsaken me?”
    • (Eloi, Eloi, lama sabachthani? which is, being interpreted, My GodMark 15:34.)
  • Title: Gospel of Mark: Lecture 10
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    • than to ascend to the “God-Man.”
    • God-Man was really found, and there followed “research
    • he is a fictional God, an ideal image. From this point of
    • receive the attention that once was given to the gods. This
    • only one single incarnation of God, but we can offer several,
  • Title: Old/New Methods: Lecture Two
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    • Christ is no folk god, no god of any race. Christ is not the god of
    • any group of human beings. He is the god of the individual, in so far
    • to us, as the God of mankind, only then will Christ come to have what
    • with the Mother of God in the corner. See how the image of the Mother
    • of God is greeted by visitors as they arrive. Everywhere the first
    • greeting is for the Mother of God, and only then are greetings
    • is capable of reaching a conception and a feeling of the Father God
    • contribute to the world concepts and feelings about the Father God
    • concept and a fitting feeling of the Son God. In this way mankind's
    • be struggling for a concept of the Father God, a concept arising from
    • Son God, the Christ. The middle region stands between these two
    • an adequate concept and feeling for either the Father God or the Son
    • God without joining forces with the other regions of the earth, with
    • his compatriots does before the icon of the Mother of God. Such a
    • the Father God as well as the Christ. Thus we discover in him
    • of a human being between the way to the Father God and the way to
    • Christ, the Son God. In a spirit such as Vladimir Soloviev we find a
  • Title: Old/New Methods: Lecture Three
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    • populate Olympus with gods. All this points, not to a geology, which
  • Title: Old/New Methods: Lecture Four
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    • united with Jesus; two natures in one personality; God in man.
    • Here in Central and Western Europe we have only a God-consciousness.
    • for instance, speaks of God in a way which makes it seem as though
    • Father, consciousness of God, is all that is left. What is said of
  • Title: Old/New Methods: Lecture Nine
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    • divine spiritual beings everywhere, the god of the Jews is the One
    • God. The Old Testament Jew is a monotheist His god, Jahve, is the One
    • God, because he can only take account of man as a unity: You must
    • believe in the One God, and you shall not depict this One God in any
    • earthly manner, not in an idol, not even in a word. The name of God
    • not take the name of your God in vain.
  • Title: Old/New Methods: Lecture Twelve
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    • Faust was not yet involved in the battle between God and Satan. This
  • Title: Old/New Methods: Lecture Thirteen
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    • were provided with the meditative formula ‘God wills it’
    • and that this formula worked on them with spiritual force. ‘God
    • who has turned away from God, who in his soul has lost his links with
    • comprehends. Faust, ‘image of the Godhead’, cannot
  • Title: Old/New Methods: Lecture Fourteen
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    • earth, even goes to the extent of the worship of the goddess of
    • reason — which means, of course, the goddess of the intellect.
  • Title: Influences of Lucifer/Ahriman: Introduction
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    • Knowledge, Lucifer promised that they would “be as gods.”
    • was the evil god, the lord of lies who tempted men and women to
  • Title: Influences of Lucifer/Ahriman: Lecture Two
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    • Word was with God, and the Word was a God.” Do people really
    • beginning was the Word, and the Word was with God, and
    • the Word was God.” “Word” here must
    • run: “Now is the Word; and the Word is not with God; it
    • was with God, and a God was the Word but is so no
    • the Word; for the Spirit is with God, and the Spirit is a God.”
  • Title: Influences of Lucifer/Ahriman: Lecture Three
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    • in the Mithras cult with its main symbol of the God Mithras riding on
  • Title: Influences of Lucifer/Ahriman: Lecture Four
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    • God-created nature of the human being has followed in the wake of
  • Title: Lucifer and Ahriman: Lecture II
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    • was the Word, and the Word was with God, and the Word was a
    • God.” Do men really take these lines in earnest? They
    • was the Word, and the Word was with God, and the
    • Word was a God.” “ Word” here must
    • Word; and the Word is not with God; it was with God,
    • and a God was the Word but is so no longer.”
    • itself in the Word; for the Spirit is with God, and the
    • Spirit is a God.” Mankind must press on from the word
  • Title: Lucifer and Ahriman: Lecture III
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    • of the God Mithras riding on a bull, above him the starry
  • Title: Lucifer and Ahriman: Lecture IV
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    • counteracted by the fact that the God-created nature of man
  • Title: Young Doctors Course: Lecture V
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    • intentions of the Gods, of the Divine Spiritual Beings behind
  • Title: Young Doctors Course: Lecture VIII
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    • God-Spirit wells.
    • being, the human body, as being a temple of the Godhead. Just
    • the Divine, the Godhead, is the ruler in the body. You may
    • not of man, but of God. It is so indeed. The body of man
    • you must see the temple of God. It is of tremendous
    • God-Spirit wells.
    • God-Spirit wells.
  • Title: Young Doctors Course: Easter Course: Lecture IV
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    • God!” (Mohammed himself did not say this, but the Angel
  • Title: Cosmic Workings: Lecture III
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    • from the Spiritual. That too is something that escapes notice. God
  • Title: Gospel of John: Lecture I: The Johannine Christians.
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    • a gradual evanescence, of the God Baldur who was thought of as associated
    • the Word, and the Word was with God, and a God was the Word.
    • beginning with God.
    • or the Logos — was in the beginning with God. And we are further
    • to Adam — even to God Himself. Note well that the Luke Gospel
    • son of Adam, and Adam was the son of God.
    • Baptism by John, to Him Whom he calls the Father of Adam, to God. Such
    • Jesus of Nazareth back to Abraham, to whom God revealed Himself.
    • to God himself. What today is mankind, what now inhabits a physical
    • it was once with God. Adam was he who had been sent down out of spiritual
    • heights into matter, and in this sense he is the son of God. So there
    • God, and from him are descended the human beings that dwell in a physical
    • originally born. This can come to life again in Him. Just as the God
    • the divine origin and the characteristics of the Son of God appearing
    • form as the God and the Logos themselves. The God Who had been
    • buried, as it were, in matter is reborn as God in Jesus of Nazareth.
    • had His origin in the primordial World Spirit, in the God Himself. The
    • God that had dwelt unseen in all mankind is specifically manifested
    • in Christ Jesus; and that is the same God of Whom the John Gospel tells
    • was to show that it was precisely this God that dwelt in Jesus of Nazareth.
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  • Title: Gospel of John: Lecture II: Living Spiritual History.
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    • existed as a part of the divine-spiritual beings: the Gods are the
    • ancestors of men, so to speak, and men the descendants of the Gods. The
    • Gods had need of men as their issue, because without them they would have
    • that remote time the Gods had their being in other worlds, acting from
    • mankind was the need for the Gods to remain spiritual, while men, as their
    • able to turn to the Gods in whom he had his genesis. A descent from
    • the Gods, and then a turning back to them, in order to reach and re-unite
    • midst and find their way back to the Gods, as it were, in advance of
    • the premonition of a return to the Gods, but they have a long way to
    • the God Who was there from the beginning, Who had remained aloof in
    • beginning God created the heaven and the earth. And the earth was
    • And the Spirit of God moved upon the face of the waters.
    • The Spirit of God moved upon the face of the waters. Below,
    • the Word (or Logos), and the Word (or Logos was with God, and a God
    • in what sense was it with God? Let us turn to the beginning of the Old
    • God moved upon the face of the waters. And the divine Spirit said, Let
    • And God said, Let
    • the Word, and the Word was with God, and a God was the Word.
    • into matter, where it became the outer form of the Godhead, as it were.
    • and in favor with God and man.
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  • Title: Gospel of John: Lecture IV: The Hierarchical Beings of our Solar System and the Kingdoms of the Earth.
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    • the Gods or other extra-terrestrial beings watch over man's physical
    • the good God, and Ahriman, who opposed him! Worse yet: the old Greeks,
    • Think of the old Germanic Gods — Wotan, Thor — we've long
    • Gods had nothing to do with the development of the world. No: In the
  • Title: Gospel of John: Lecture V: Human Evolution within the Embodiments of our Earth.
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    • Gods and higher than man, we designate Luciferic beings after their
    • of the world as a sort of God, for he would have become a component
    • led forward step by step by the more sublime Gods. The Luciferic spirits
    • astral bodies is not as it would have been had only the superior Gods
    • that the ascent to the old Gods should be made by way of the early forebears.
    • the whole line of descent if they would find the way to the Gods. Had
  • Title: Gospel of John: Lecture VI: The Atlantean Oracles.
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    • visible objects he recognized the will of the Gods. That is the way
    • experienced as “gods” at the time when he himself still
  • Title: Gospel of John: Lecture VII: The Baptism with Water and the Baptism with Fire and Spirit.
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    • people of ancient India longed: the old Gods. Unknown, however, to the
    • old initiate was the God Who had long remained remote from the earth
    • could be put somewhat as follows: The Gods I learned to know in former
    • of Jahve-God. But among them were some who in earlier incarnations had
    • in such a way that everything deriving from the old gods should be suffused
    • unto death, but that the God may be manifest in him.
    • purpose of manifesting the God in him. It was only due to a lack of
    • text, was translated with “for the glory of God”. Not for
    • the glory of God was this ordained, but that the God in him might emerge
    • had said, “This sickness is not unto death, but that the God may
    • for three and a half days, and then the God became manifest in them,
  • Title: Gospel of John: Lecture VIII: The Initiation Mysteries.
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    • Father: to God Himself. A further contradiction could be found in the
    • beings and that therefore they traced the first man back to his Father-God.
    • — That is why they ascribed to the God Apollo the birth of the
    • of god”. Plato, a son of god — thus was he described
    • realize what significance such a characterization of the Gods bore for
    • the human life of such sons of god on earth. It was in this fourth epoch,
    • and came to love the earth. The old gods were dear to them because they
    • were “sons of the gods”. Those of them who dwelt on earth
  • Title: Gospel of John: Lecture IX: The Artistic Composition of the Gospel of St. John.
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    • is indeed to be dedicated to God, the souls of men must enjoy special
    • nor his parents; but that the works of God should be made manifest
    • his own; but he was rendered blind by God in order that Christ might
    • come and perform a miracle for the glory of God. In other words, in
    • order that a miraculous act might be ascribed to God, God had first
    • of God should be made manifest in him”. If we would understand
    • this miracle we must examine the old usage of the word “God”.
    • Christ is positively accused of asserting of himself that He and God
    • in your law, I said, Ye are Gods?
    • nucleus of a God: something divine. How often have we not pointed out
    • capacity for the divine! “Ye are Gods.” That is, something
    • of the God within him revealed themselves in his blindness. Christ Jesus
    • God of Christ communicates Himself to the God in man — the blind
  • Title: Gospel of John: Lecture X: What Occurred at the Baptism?
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    • And the Spirit of God moved (or brooded) upon
    • three-fold sheath of Jesus of Nazareth when the God entered it; but
    • man from Baalshalisha, and brought the man of God bread of the first
  • Title: Gospel of John: Lecture XII: The Decline of Primeval Wisdom and its Rejuvenation through the Christ-Impulse.
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    • world just at a time when he was God-forsaken, as it were. The result
    • supply of divine wisdom from the treasury of the Godhead, it still provided
    • data, will become God-forsaken in respect of its thinking, having nothing
    • and his greatness consists precisely in his having established God-forsaken
  • Title: Gospel of John: Lecture XIII: The Cosmic Significance of the Mystery of Golgotha.
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    • believed that I came out from God.
    • by this we believe that thou camest forth from God.
    • forth from God.”
    • the true form, a true image of the living Father-God. The Son is the
    • of a God — one who is simply called a God, one who, as a God,
  • Title: Materialism/Anthroposophy: Contents
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    • the doctrine of God, doctrine of the
    • the tribal father of the generations; God and Spirit held sway in
  • Title: Materialism/Anthroposophy: Lecture IV
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    • something in speech that was like instruction by the gods,
    • which living gods work behind the phenomena into the human
  • Title: Materialism/Anthroposophy: Lecture V
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    • conceptions of the Greek gods had been among the Greeks, and
    • entertained of their gods! Actually, in the later period,
    • appearance. The Romans described their gods in the same
  • Title: Materialism/Anthroposophy: Lecture VI
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    • super-sensible world of the gods, the world in which the
  • Title: Materialism/Anthroposophy: Lecture VII
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    • pronouncements God uttered in the human mind.
    • something original, to discover new gods and smash the
  • Title: Materialism/Anthroposophy: Lecture VIII
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    • down to us from the ancient mysteries relates that the gods
  • Title: Materialism/Anthroposophy: Lecture X
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    • God has given the goods of the earth to all human beings,
  • Title: Materialism/Anthroposophy: Lecture XII
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    • only dissipation, godlessness, and vapidity have proliferated
    • representing the kingdom of God, the other representing the
    • belong to the kingdom of God. They are the ones who still
    • world, he either belongs to the kingdom of God, or to the
    • the children of the Kingdom of God, who are destined to save
    • gods, for he really went back to the cult of Ormuzd. And he
    • view de Maistre expressed the thought that the gods —
    • namely the gods of whom he spoke — have a certain
    • in such a way that it does not institute the belief in a god
  • Title: Materialism/Anthroposophy: Lecture XIII
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    • existence of other worlds, the thought worlds of the gods.
  • Title: Materialism/Anthroposophy: Lecture XV
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    • De divisione naturae: the doctrine of God, doctrine of the
    • of God, we should not speak of personality, for the concept
    • referring to God, we should not even speak of being, of
    • We should not ascribe existence to God in the same sense as
    • by God and divine thinking that it can only be expressed in
    • emanation of the deity, as having had his origin in God.
    • with God. From God into the world and back to God —
    • God and the way He was prior to His approaching something
    • existence as possessed by things to God. Yet, looking upward
    • by wisdom. To God, we should not merely ascribe wisdom but
    • beings, will have returned to it. It is the Godhead when it
  • Title: Materialism/Anthroposophy: Lecture XVI
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    • in the tribal father of the generations; God and Spirit held sway in earth
    • Christ is contrasted with the Creator as the Father, as God
    • Father God as the Creator. You can see, my dear friends, how
    • based on the being of the Father God. When we consider the
    • that of local gods — something I have mentioned in the
    • father had returned, the god through whom this ancestral
    • power and was worshiped as the ancestral god. Not only in
    • their conception of God to the earth's body as such. They
    • concept of the Father God because people considered the
    • source that fed any view of God in this ancient period.
    • this science of the Father God still influenced the first
    • God, Who was not created but creates, dwells in everything
    • world and the entering into the resting Godhead. The first
    • God. He saw a world of ideals behind nature; he saw certain
    • forces in nature. He also saw the rule of the Father God in
    • Father God worked in the element flowing in the blood through
    • the first Christian centuries, namely, that the Father God
    • God, but they really could not distinguish Him from the
    • Father God that included the domain of nature. They believed
    • originate from these nature spirits nor from the Father God
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  • Title: Materialism/Anthroposophy: Lecture XVII
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    • basically a ray from the Godhead which returns again into the
    • Godhead when the human being dies. It is real, but not
    • the eternal element through the ray of the Godhead between
  • Title: Driving Force: Lecture III
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    • intervals; they felt that the Gods, weaving and flowing
    • made by the Gods.’
    • the Gods have withdrawn from mankind.
    • post-Atlantean times man felt that the Gods still lived in
    • structures resound as something an whose wings the Gods flow
    • through the world; and I experience this flowing of the Gods
    • feeling of what the Gods experienced in their souls.
    • jubilation of the Gods and the cosmic lamentation of the
    • Gods. We are able to look back to a time an Earth really
    • as the experience of the Gods in the cosmos. What must be
    • jubilation, the cosmic music of the Gods rejoicing in their
    • lamentation of the Gods over the possibility of what is
    • beings heard in ancient times the music of the Gods rejoicing
    • cosmic lamentation of the Gods whose prophetic vision showed
    • shared his experiences with the Gods (as I have shown you in
    • Greece, namely that we have lost the presence of the Gods,
    • us, so that we may once more find the Gods.
  • Title: Driving Force: Lecture V
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    • with the thoughts, which were, so to speak, God-given, like
    • feeling for his Gods was such that he turned primarily to
    • of his own life. When a man spoke of the Gods he spoke as
    • Earth. He always looked back to the Gods as the primary
    • ideas came from the Gods. That was in the days when the
    • Gods !
    • benevolent Gods with his love of ease and his wishes for
    • there were benevolent Gods to carry out their wishes without
    • nature revolts against this attitude — thank God, we
  • Title: Driving Force: Lecture VII
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    • themselves to be God-given beings of Earth. And the authority
    • Imagination of the Gods. They said to themselves : The Gods
    • the Gods.
    • upwards to Imaginations of the Gods but to THOUGHTS of the
    • Gods. Formerly it had been assumed that an actual picture of
    • Gods, whether fine weather or blizzard, whether day or night,
    • become the world of the Gods. Men no longer stressed the
    • the mist veiling the summit; they now left it to the Gods, to
    • this relationship to their Gods. Now it was Zeus who lived
    • themselves wherever there is a holy place, the God who
    • represents the group soul is within it; the God was attached
    • when we are sent down to the Earth, the Gods give over our
    • into thoughts that have become ungodly, into dead thoughts
    • thoughts that arise in man are seen by the Gods glittering
  • Title: Building Stones: Synopses
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    • mission to bring man back to God, to transform human
    • with the Moon Gods, hence his judgements were without
    • believe in the ancient Gods, to expound ancient
  • Title: Building Stones: Lecture One
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    • human destiny and professed to teach a knowledge of God and
  • Title: Building Stones: Lecture Two
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    • solely through the participation of God — or the
    • born of the co-operation of God with the father and mother,
    • God man receives his spiritual soul or “Active
    • direct creation of God working in conjunction with the
    • Easter festival. The statue of the God Attis was bound to the
    • midnight. Then the sufferings of the God were re-enacted. At
    • dawn the resurrection of the God was proclaimed. Whilst on
    • the previous night when the God was bound to the tree and
    • the resurrection of the God was announced at sunrise the
    • outbursts of joy. The statue of the God, Firmicus tells us,
    • and the tomb was opened. The God had risen. And the priest
    • comfort, ye faithful, for the God is saved and ye too will be
    • the suffering, death and resurrection of the God were
    • eyes of men may often be wisdom in the sight of God.
    • the god, man felt reassured and consoled, for the time had
    • when he said: “Take comfort, ye faithful; the God is
    • priest wished to indicate that God was still active in the
    • people saying: “The resurrection of the God is ever
    • renewed. The God is still within you.”
    • turn from God to a world of materialism of their own
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  • Title: Building Stones: Lecture Three
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    • God or the mysteries of the Kingdom of Heaven. In what sense
    • the Kingdom of God; but unto them that are without all these
    • (Unto you it is given to know the mystery of the kingdom of GodMark IV, 11.)
    • God moved upon the face of the waters.” What was the
    • out, saying, “Thou art the Son of God” — or
    • “Thou art the Holy One of God. And Christ suffered not
    • Universal God, an idea that was known only to the
    • who deny the existence of God; there are also deniers of
    • aware of the presence of God. Atheism is really sickness of
    • Christ. He believed that the soul derives from God, is
  • Title: Building Stones: Lecture Four
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    • be wisdom in the sight of God.” And Goethe then jotted
    • “In the beginning was the Word, and the Word was with God
    • and the Word was God” recall living “at-one-ment”
    • the Word was with God and the Word was a God”, by
    • the Gospels once more as the Word of God. In this connection
  • Title: Building Stones: Lecture Five
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    • Beings known to the ancient Mysteries as the Moon Gods. From
    • knows the secret of the Moon Gods his relationship to the Sun
    • Gods naturally changes also. Owing to the blunting of his
    • Gods in the surrounding world, but he can perceive them
    • Gods and this is why in his waking consciousness he
    • had a statue of the god placed beside him) was scourged
    • gods” — concluding with the words: “and ye
  • Title: Building Stones: Lecture Six
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    • gods. In essence it was as follows: when the Romans conquered
    • a people they received the gods of the newly conquered people
    • into their Olympus. They declared that these gods were also
    • Caesars saw in the gods something more than the mere external
    • They knew that the visible image of the gods concealed real
    • assimilation of other gods. And, as a rule, the worship of
    • other gods was accepted not only in an outward and exoteric
    • powers symbolized by the gods, this practice was taken for
    • their gods had been assimilated by the Romans. Thus everyone
    • into their pantheon as a new god amongst the other gods
    • Christ God who embodies a far deeper reality would thereby
    • have become one of their own gods. But the initiated emperors
    • gods; they were determined — and it was for this
    • to challenge the gods. He decided to celebrate a cult act,
    • gods. In other words, he wished to ridicule baptism in the
    • it upon himself to challenge the gods and had received his
  • Title: Building Stones: Lecture Seven
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    • “There is the man who will restore the old Gods and
    • whose authors were convinced that the old gods were still
    • gods?” Julian's instinct for truth was outraged.
    • dogma were unable to believe in the old gods, to expound the
    • not men alone, but gods, whom Julian set out to challenge.
    • Briefly they are as follows: Knowledge of God is natural to
    • inferior to that of Plato. The idea of a jealous God and a
    • God, and “Civitas terrena”, which of necessity
    • that the Christ figure was a copy of the cult-god of pagan
  • Title: Building Stones: Lecture Eight
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    • were scattered over wide areas. These images (of the gods),
    • isolated shrines, each with its statue of a God. And they
    • and say: “God is experienced within myself.” That
    • mystical experience we experience God in total and utter
    • solitude. Alone in the presence of God man experiences
    • we have brought it upon ourselves. We create our gods in our
    • responsibility for the death of that which is born of God.
    • “Son of God”. Remember that mystical experience
  • Title: Building Stones: Lecture Nine
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    • People are striving to find the way to God, but are unwilling
    • godless reason had no other choice but to abdicate. It
    • Mithras, the Secret God
    • values implies that since “God is dead”, i.e.
  • Title: Building Stones: Lecture Ten
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    • in a state of absolute harmony pre-established by God. And I
  • Title: Therapeutic Insights: Lecture IV
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    • lower gods, the upper world and underworld of the gods; and
    • equilibrium of the upper world and underworld of the gods is
    • that if God had permitted him to rule the world, he would
    • did God create raving madness? Raving madness has plenty of
  • Title: Things Past and Present: Lecture I
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    • God? Can you say that there is no God? Can you arrive at an
    • assumption of God? Yes, I accept God, but I do not accept the
  • Title: Things Past and Present: Lecture II: Deeper Secrets of Man's Soul-Spiritual Nature
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    • order that that can happen, Gods and Gods, Spirits and
    • Gods and Gods, Spirits and Spirits. This feeling, I might
    • knowing anything about them. Man believes, thank God. If he
    • say: Thank God that man through his own wisdom cannot
  • Title: Things Past and Present: Lecture III: A Fragment from the Jewish Haggada, Blavatsky
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    • French Normanhood which went as follows: “God damn me
  • Title: Things Past and Present: Lecture V: Comenius and the Temple of PanSophia
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    • present a figure of the god in the Temple which he actually
    • god such as Pallas Athene.
    • with God, the world, heaven, the elementals, the elements,
    • and the goal of the paths according to the wisdom of God,
  • Title: Things Past and Present: Lecture VII: Man's Four Members
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    • always means Word) And the Word was with God and the God was
    • were instructed by the Gods. However, in the cult, something
  • Title: Things Past and Present: Lecture VIII: Thomas More and His Utopia
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    • man could be in Utopia who denied the existence of God or
  • Title: Things Past and Present: Lecture IX: Celtic Symbols and Cult, Jesuit State in Paraguay
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    • these Jesuit fathers were looked up to as gods.
  • Title: Things Past and Present: Lecture XI: Fragments from the Jewish Haggada
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    • said:‘See, I am the servant of God. He has given me the
    • was already previously written in the Book of God. However,
    • he says: “If it is the will of God.” He is
    • in the Book of God; however, he says: “I will only do
    • this thing if it is the will of God”. A Westerner would
    • do it if God wills it. Why do you say: ‘I will do it if
    • God wills it?’ There is no doubt about it since
    • of the predestination and the idea ‘If God wills
  • Title: Things Past and Present: Lecture XII: Luciferic Dangers from the East
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    • say: “Thank God we have overcome all this Goethean
    • a son of God. Every religious person will be able to
  • Title: Fall/Darkness: Description of Contents
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    • the service of the gods. Rule over these spirits passing into
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • have been better for the gods to arrange things in such a way
    • principles, whereas the gods have made excellent provision
    • of our life on earth. The gods did not intend human beings to
    • what will take them forward. It is wrong to ask why the gods
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • be. To bring about birth and death the gods need entities
    • hostile to the physical world are used by the gods to bring
    • would not have used them the way the gods do in birth and
    • by the gods to bring about birth and death. This is one of
    • evolution proceeds, the gods always rule for a time within a
    • gods for the whole of human life. When the Atlantean age had
    • gods, to govern the growth and general physiognomy of human
    • work of the gods had to become the work of human beings. This
    • fifth stage of earth evolution, work now done by the gods
    • gods and their influence has been limited to the coming into
    • evolution forces the gods to use Ahriman's messengers to
    • know God; it is much more important, she says, to get to know
    • time. Her thinking is: People will come to know God again
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • the human being has become the image of the gods in the very
    • nature. This image of the gods has been debased in human
    • history, this thought is given by the gods and through the
    • beings and the gods was much more of an exterior thing; today
    • associating with the gods; their heads do not normally know
    • always associate with the gods as whole human beings, and
    • relationship to the gods and to disembodied spirits is
    • with the gods could develop. During the times of ancient
    • — indicates that in those days people appealed to the gods
    • ‘The sons of the gods saw how beautiful these daughters
    • higher worlds. No previous century has been as godforsaken,
    • godforsaken. Still, if people were to read about the
  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • between man and the gods which belonged to the fourth
    • post-Atlantean age, taking this with him into the godless
  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • no knowledge of the Greek gods, no world of Homer, Sophocles,
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • issues — soul, immortality, God, and so on. This will,
    • maintains reverence. Man remains man and God remains God.
    • relationship to God is established through a personal
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Like Israel you struggled against God
  • Title: Okkulte Utvikling: Foredrag 1
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    • til en mere labil likevekt. Det er godt å vite dette, fordi man
    • godt, efterhånden blir vanskeligere for dem. Slik blir de
    • spiller en så stor rolle, som mange mennesker kort og godt
  • Title: Okkulte Utvikling: Foredrag 2
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    • godt av sollyset, som jo arbeider så intens i
    • følelse, menneskelig virksomhet på jorden, er det godt at
    • nydelse av sukker vil gjøre ham godt, forat han ikke skal bli
    • folke-festligheter, og man kan dertil ganske godt forstå, at man
  • Title: Okkulte Utvikling: Foredrag 3
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    • det lykkes å gjøre det og at han blir en virkelig god
    • temperament er således under visse omstendigheter det minst gode
    • sammenheng. Og den som har sans for god historieskrivning —
  • Title: Okkulte Utvikling: Foredrag 4
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    • seg ved dømmekraft og som er et jordisk gode, det svinner bort.
  • Title: Okkulte Utvikling: Foredrag 5
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    • annen vil meget godt vite: med den dømmekraft som
    • særlig glede av et godt måltid, av en god rett mat.
    • godt måltid eller ikke, det spiller ikke stor rolle for det hele
    • verden. Men det fins et stort antall av alle mulige gode,
    • det, og det er godt når en gjør seg til grunnsetning i det
    • menneskelig glede. Derfor er det godt, når en utvider sine
  • Title: Okkulte Utvikling: Foredrag 6
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    • Ahriman og andre ånder, hvis virksomhet de vendte til det gode,
    • godt det lar seg gjøre, det holder det oppe gjennom
  • Title: Okkulte Utvikling: Foredrag 7
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    • av meget annet hadde opptatt alle gode og store sider ved den tredje
  • Title: Okkulte Utvikling: Foredrag 8
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    • Derved at de gode, fremadskridende guddommelig—åndelige
  • Title: Okkulte Utvikling: Foredrag 9
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    • kunne likeså godt gi et litt annet billede og De ville se at
  • Title: Okkulte Utvikling: Foredrag 10
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    • så å si de gode åndelige makter og Ahrimans kamp mot
    • de gode åndelige vesener består nettopp i at han putter
    • utvikling, med det, som vi kaller imaginasjoner. Vi kan godt se hos
  • Title: Memory and Habit: Lecture I
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    • beautiful. A perfect God would have succeeded in so creating human
    • beings that they would never have taken to lying. A perfect God would
    • interfere. — God, however, has not succeeded in warding off
  • Title: Memory and Habit: Lecture III
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    • the Sons of the Gods should find the daughters of men fair, i.e.,
  • Title: True Nature: Summary of Contents
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    • God behind the phenomena of Nature begins in the
    • God as being related to human ego-consciousness, as a World-Ego.
    • a mysterious guidance of the destinies of men but as the God of
    • the Elements; the One God becomes the ruler of the phenomena and
  • Title: True Nature: Lecture I: The Event of Christ's Appearance in the Etheric World
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    • with the Gods or spiritual Beings, and when their inner life of
    • among men and those he developed when living among Gods were quite
    • inspired, because the soul was living among Gods.
    • their impulses were determined by their life with the Gods, when
    • with the spiritual Beings and the Gods.
    • ancient India. Souls then living no longer beheld the Gods
    • Gods was already much less intense. The will-impulses from the
    • times could realise: The descent of the God to men is necessary in
    • he was a son of the Gods. But the soul, descending ever more
    • increasing extent in the outer world. The son of the Gods within man
    • become again a son of the Gods. The human spirit which had become the
    • the Gods. It was necessary for the evolution of mankind that the sons
    • of the Gods should unite with the daughters of men, with the souls
    • take delight in the daughters of the Gods, in the divine-spiritual
    • upwards again into the world of the Gods.
    • knowing death — and it was necessary for a God to descend into
  • Title: True Nature: Lecture II: The Second Coming of Christ in the Etheric World
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    • Abraham-epoch was followed by the Moses-epoch, when the God Jahve,
    • guidance of human destinies, as a God of a single people; in the Moses-epoch
    • this Deity was revealed, as we know, in the burning bush, as the God of the
    • Abraham men are being prepared to recognise the One God behind the
    • the Moses-epoch the One God becomes the ruler of the manifestations
    • polarity. It was from the Elements, from outer Nature, that the God
    • mystical consciousness of the One God who can be awakened and
    • to fathom the nature of the World-Ego, the Undivided Godhead.
  • Title: Evolution of Consciousness: Lecture II: Inspiration and Intuition
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    • superficially-minded people, they say: “My idea of God is quite
    • different. I have always thought of God in His power as founding
    • finally he exclaimed: “If God had left it to me, I would have
    • are concerned. Had God left the creation to them, they would have made a
    • sayings of the gods, which made up their life. A man looked out into
    • there outside is a nature forsaken by the gods. When with my senses I
    • two experiences, the inward experience of God and the outer one of a
    • godforsaken world with the divine world perceived in their
    • with God. All he now needs — in addition to his knowledge of
  • Title: Evolution of Consciousness: Lecture III: Initiation-Knowledge -- New and Old
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    • man could be convinced that the Gods he experienced in his waking dreams
  • Title: Evolution of Consciousness: Lecture IV: Dream Life
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    • their myths, legends and sayings of the gods, which all passed before
  • Title: Evolution of Consciousness: Lecture VI: The Ruling of Spirit in Nature
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    • the spiritual world is being said to human beings by the Gods. A
    • dream, therefore, had to be interpreted as an utterance of the Gods.
  • Title: Evolution of Consciousness: Lecture VIII: During Sleep and after Death
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    • is here also as a being on whom the Gods themselves may work, in
    • this: What the Gods are to weave into the Cosmos as thoughts has to
    • Gods have to tend the thoughts they need for the continuing evolution
    • by the Gods in order to carry the world, with the help of the human
  • Title: Evolution of Consciousness: Lecture IX: Experiences between Death and Rebirth
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    • to 18o degrees. It is mere foolishness to ask why the Gods have not
    • throughout the world. And in the pantheistic feeling for God which
    • aftermath, the consequence, of the pantheistic feeling for God which
    • which have vanished — the genii, the spirits, the gods, of the
    • the stars, from the star Gods, we shall not be spiritually empty when
    • the following must be borne in mind. The Gods, the spiritual Beings
    • must say: The Gods have spiritual bodies — one could equally
    • matter of indifference to the Gods living in the spiritual world. In
  • Title: Evolution of Consciousness: Lecture X: Man's Life after Death in the Spiritual Cosmos
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    • the Gods — especially during childhood, for then sleep is the
    • care of the Gods.
    • called the temple of the Gods, for so was its wonderful structure
    • belongs in reality to the Gods. Hence, when anyone to-day talks of
    • Gods, and this pride is embodied in their very speech.
  • Title: Evolution of Consciousness: Lecture XI: Experience of the World's Past
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    • Gods have to help.
    • Now the Gods
    • civilisation must be that the Gods in their mercy will themselves
  • Title: Evolution of Consciousness: Lecture XII: The Evolution of the World in Connection with the Evolution of Man
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    • prepared and worked upon by generations of Gods through immeasurable
    • all that these generations of the Gods have done for him, and for all
    • world by the Gods, and given his free existence. From the Gods he has
  • Title: Evolution of Consciousness: Lecture XIII: The Entry of Man into the Era of Freedom
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    • asking why the Gods have not arranged everything to give human beings
    • pleasure. The Gods had to create a universe that was inherently
    • merely the concern of mankind; it is also a concern of the Gods, and
    • this can be put into words such as these: The Sun Gods met and held
    • pictures had revealed something of what the Gods had decreed from the
  • Title: Jeshu ben Pandira: Lecture I
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    • the Gods feel when this occurs. The human being will then receive his
  • Title: Jeshu ben Pandira: Lecture II
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    • to us by the Gods, as a gift of the Gods, and to say to ourselves:
    • evolution has passed when human beings were led by the Gods from
    • the impulses were given to men from above by the Gods, so will man
  • Title: Social Forms: Lecture III
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    • else but being permeated with the feeling of God. Without the
    • sense of touch, man would have no feeling for God. What is
    • of you — this all-pervading substance of God
    • God, but places itself in him in such a manner that he
    • experiences it as the mystic oneness with God.
    • with God
    • 4. sense of touch = permeation by the feeling of God
    • mysticism, through permeation by the feeling of God, through
    • of God leads to the inward projection of smell, and that the
  • Title: Social Forms: Lecture V
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    • world “as if” it were ruled by a God. This
    • have for believing in a God, everything from a philistine to
  • Title: Social Forms: Lecture VI
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    • to the Garden of God you will choose the religion that will
  • Title: Social Forms: Lecture VII
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    • beings by the gods before they descended into this earthly
  • Title: Social Forms: Lecture IX
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    • the contents of this logic are the thoughts of God prior to
  • Title: Social Forms: Lecture X
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    • window. When the gods of the nine hierarchies wish to
    • is a region of the world that can be contemplated by the gods
    • order to bring about a reciprocal intercourse for the gods
    • The gods, too,
    • entered the cosmos is so that the world of the gods can come
    • this sphere. If I may so express myself, inasmuch as the gods
  • Title: Social Forms: Lecture XI
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    • intermediary between worlds of gods. One would like to put it
    • like this: The gods encounter each other through the human
    • activity of different worlds of gods or spirits. The ancient
    • the gods from the spiritual worlds when the child entered
  • Title: Social Forms: Lecture XIII
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    • supposed to advance to a sort of awareness of God, or to a
    • consciousness of his relationship to God. Both these views
    • consciousness of God within him, of forming a unity with the
    • were in turn the gods themselves. Thus, nothing human had
    • gods had provided for mankind everything that was at hand in
  • Title: Social Forms: Lecture XIV
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    • bequeathed to us by the gods, the beings of the higher
    • what we have evolved in ourselves as a gift from the gods. We
    • world had become through the old gods; he did not look to the
  • Title: Social Forms: Lecture XV
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    • the gods will help. In the present time, the gods do not
    • one investigates the intentions of the gods in the realm
    • passive, the gods will eventually enter into one, reveal
  • Title: Social Forms: Lecture XVII
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    • and energized by such an awareness, for we know that the gods
    • it were ordained by the gods to represent the picture of the
    • does not know if there is a God, but it is useful for
    • view the world as if there is a God, and so on. I am only
  • Title: Symptom 2 Reality: Synopses
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    • Thinking still active in sleep. What the Gods implanted in
    • doctrinal dispute over the relationship of God the Father to
  • Title: Symptom 2 Reality: Notes
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    • God on earth. Associated with the peasant revolts in Saxony
    • the Son was not God, that He was not of divine substance
    • God’. Athanasius defended the Godhead of the Son.
    • Christ was truly the Son and truly God. Arianism remained
  • Title: Symptom 2 Reality: Lecture II: Symptomatology of Recent Centuries
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    • and thinks of God in general and abstract terms. This is the
  • Title: Symptom 2 Reality: Lecture III: Characteristics of Historical Symptoms in Recent Times
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    • epoch of the Consciousness Soul the gods have abandoned the
    • human soul during sleep. In earlier epochs the gods instilled
    • take the place of what the gods in former times had implanted
    • are prevalent today. We have an easy explanation: a God is
    • omnipresent ... but whilst recognizing the presence of God
    • (1914–1918), then this business of the single God in
    • history becomes extremely dubious, for this God of history
    • its national God and provokes other nations by claiming the
    • superiority of its own God. And when we are expected to look
    • to this single God, then this same God inflicts disease upon
    • us. But when we can rise to the idea of the trinity, God,
    • God’. We then know that heaven visits disease upon us
  • Title: Symptom 2 Reality: Lecture V: The Supersensible Element in the Study of History
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    • higher ego, God, and heaven knows what else will awaken in
    • and one will feel and experience the presence of God in
  • Title: Symptom 2 Reality: Lecture VII: Incidental Reflections on the Occasion of the New Edition of 'Goethes Weltanschauung'
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    • of God and the world. But we had excellent teachers for
  • Title: Symptom 2 Reality: Lecture VIII: Religious Impulses of the Fifth Post-Atlantean Epoch
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    • explained to him: had God entrusted the ordering of the world
    • aim of Jesuitism is to drag down the Kingdom of God into the
    • that the Kingdom of God operates on the physical plane in the
    • 1. I conjure up a picture of a terrestrial King chosen by God
  • Title: Symptom 2 Reality: Lecture IX: The Relation Between the Deeper European Impulses and Those of the Present Day
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    • maintained that Christ is a God, like God the Father, that a
    • Father-God therefore exists and that Christ is of the same
    • this view. He held that there was a supreme God, the Father,
    • it is possible to know God without the inspiration of the
    • God or admit the existence of God by way of speculation or of
    • Aufklärung that a God exists.
    • existence of Christ alongside the universal God. Amongst the
    • the God, to the idea of whom enlightened thinking leads, the
    • god of deism, they ask: is it natural for man to discover
    • proposition states: A God exists. Since the various peoples
    • the existence of a God, he finds it natural therefore to
    • admit that a God exists.
    • Secondly: The God demands veneration. Again a common feature
  • Title: Fundamental Social: Lecture 4: The New Revelation of the Spirit
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    • everyday affairs where God, or the gods, are revealed after
    • out again into the everyday which they regard in a God-empty
    • dear friends, in the near future the gods will intend for man
    • behold not a world in which the gods sleep a sleep of
    • with an abstraction, be it even of a God, you can declare as
    • appointed by the grace of God.” The present moment has
    • of God! With your abstractions you can include the black and
    • you can say that God is leading to battle the armies of the
  • Title: Fundamental Social: Lecture 5: Understand One-Another
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    • apparently godless form; yet it is so. It is something which
    • to say anything different from this — that God in His
    • the Gods and hide it from us, as it were. Naturally,
    • — but from the Gods whom we should then have all round
    • the Jahve — God Himself who did so. And as we know,
    • own forces, and you will find that the God is speaking and
    • abounding in your souls. Then, through this God, you will
    • also find the God in the great Universe, and — which is
    • before God, as to their soul. For this was the principle
  • Title: Aspects/Evolution: Contents
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    • The experience of God the Father is bound up with the
    • theologians speak of Christ, but what they describe is God
  • Title: Aspects/Evolution: Lecture II
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    • brought about by God, and indeed by God the Father. Man at
    • thriving the effect of the Father God. Man felt related to
    • Father God within himself. Thus you see that something which
    • “from God I am born.” Man felt he originated from
    • God, who also caused his further growth and development. When
    • spirit-permeated, God-ensouled nature alternate with
    • of their life perceived directly the Father-God, the
    • Christ-God—who had not yet descended to earthly
    • world of the Gods.
    • conscious of the Father God, but consciousness of the cosmic
    • healthy life can sense the dependence on the Father God up to
  • Title: Aspects/Evolution: Lecture III
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    • Aristotle, the highest God held sway, while lesser Gods held
    • attention in these lectures, that the only concept of God
    • modern man can reach is that of the Father God. The name of
    • the Father God. What is usually called the inner mystical
    • path can lead only to a general Godhead. Christ cannot be
    • find a general God but not Christ. It is an outlook that is
    • undifferentiated God. Drews says, “German religion must
    • When one recognizes God and man to be
    • [Imagine, to suggest, as is done here, that God and man are the same!]
    • “Christ”; i.e., to become a God-man, then there
    • God-man has no use for a historical redeemer or even for an
    • “German” religion of the God-man is not only a
    • turn to Russia's allies reminding them that God's first
  • Title: Aspects/Evolution: Lecture IV
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    • God's mercy and the sacrificial death of Jesus. Christian
  • Title: Aspects/Evolution: Lecture V
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    • would succeed in proving that God exists. To do so was the
    • have succeeded, for to prove the existence of God he would
    • age of 33, it was still possible to prove that God exists.
    • powers of thinking prove that God exists; such proof can be
  • Title: Aspects/Evolution: Lecture VI
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    • saying: Well, the animal I am eating was slaughtered by God.
    • God to everything. Naturally if one's view, one's thinking is
    • have been slaughtered by God, and there can be no objection
    • to eating what God has slaughtered.
  • Title: Aspects/Evolution: Lecture VII
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    • God held truth in one hand and the striving after truth in
  • Title: Aspects/Evolution: Lecture VIII
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    • essence or some such lovely phrase. The God within is an
  • Title: Richard Wagner: Lecture I
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    • overcome everything that is personal and develop the God within him.
    • great initiate Wotan, the god of the Aesir. Wotan is an initiate of
    • the Atlantean period, and all the other Aryan gods are only great
  • Title: Richard Wagner: Lecture II
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    • of these lectures we shall see how in his works Wagner rose up to the gods
    • the Twilight of the Gods. The northern sagas tell us about this, and
    • incarnation is Siegfried, the descendant of gods. Human initiates now take
    • the place of gods.
    • which he gave to the blind god Hodur, when the gods were playfully
    • Moon-plants. Loge is the god of the Moon. He comes from the
    • common planet. The Sun-god Baldur is the head of the new
    • Once upon a time, soul, spirit and body were one; now the Godhead
    • is represented in every religion as a temple: the Godhead builds it from
    • ever since he has become an Ego. The creative Godhead still contains
    • the clairvoyant collective consciousness of humanity. The god must
  • Title: Richard Wagner: Lecture III
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    • The Twilight of the Gods.
    • soul is not strong enough to approach the Divine; the gods renounce
    • The Twilight of the Gods.
    • of the Twilight of the Gods expresses that in the northern world the
    • which was formerly given to the sons of the gods is lost upon the earth, it
  • Title: Richard Wagner: Lecture IV
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    • life proceeds out of the Twilight of the Gods. Richard Wagner's longing,
    • old kind of love, by the goddess Venus.
    • up which we already discovered in the Twilight of the Gods: “Incarnatus
    • initiates, the druids, spoke of the twilight of the gods out of which
    • “who could not see”. A time will come when the God of the
    • twilight of the gods of the ancient northern saga shows us this ascent,
    • in the gods' journey to Walhalla along the rainbow-bridge. The time
  • Title: Sound Outlook: Lecture III: East and West
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    • and only truth is to believe in God, and this truth should
    • except that contained in the belief in God. I disdain all
    • else, except trust in God.” As the Kadi of Mosul
  • Title: Sound Outlook: Lecture IV: History and Repeated Earth-Lives
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    • taken counsel with his God in the spiritual worlds before he
    • to lead his ass; so he besought his God that in future the
    • grasp. We often hear it said: “Man should seek his God
    • God?” What they call “God,” when they speak
    • say we “believe” we have found God, means nothin;
    • and this is the word, “God.” It is the word whose
    • so constantly about their “God,” is their own
    • praying to “one God.” People have only
    • constantly referred to as an “experience of God,”
    • Godfrey de Bouillon was no emissary of the Roman Pope; on the
  • Title: Sound Outlook: Lecture V: The Being and Evolution of Man
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    • gave He power to become the children of God, even to them
    • of the will of man, but of God” (John I. 12,13.). And
    • Bernard of Clairvaux found their way to their God through the
    • stiving in the service of God, are on that account, because
    • pleasing to God than pennance.”
    • convinced that no two sides of truth exist, or can exist. God
    • of the truths of Nature. eBcause God cannot contradict
  • Title: Sound Outlook: Lecture VII: Problems of the Time (II)
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    • universal humanity. He was in the confraternity of those Gods
  • Title: Karmic Relationships, Volume II: Contents
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    • Karma is shaped by the gods who are working within the human being.
    • Soul. Human destiny an affair of the gods. Tranquil acceptance of
    • the deeds wrought by the gods for man. Difference in the karmic
    • good gods lead human destinies again into the paths of righteousness
    • and justice. The destiny of men is in-woven with the destiny of gods.
    • out for the hands of the gods.
  • Title: Karmic Relationships, Volume II: Lecture I
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    • the gods, the old forms of worship, the figures and statues of the
    • gods that he found in Alsace, and also in Germany and Switzerland. He
  • Title: Karmic Relationships, Volume II: Lecture III
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    • of gods and men when with the eye of spirit we try in this way to
  • Title: Karmic Relationships, Volume II: Lecture IV
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    • intensely attracted by the myths and sagas of the ancient gods which
    • in the gods whom he pictured as having lived on earth in a remote
    • in the sagas of the gods and heroes. Men's relation to such
    • gods — this first personality was destined to make a deep
    • personality, having steeped himself in Imaginations of the gods, had
  • Title: Karmic Relationships, Volume II: Lecture XII
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    • being used by the Gods to sing. Imagine a large audience listening to
  • Title: Karmic Relationships, Volume II: Lecture XIII
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    • colonies of gods. Where the stars sparkle in the heavens there are,
    • that these gods have their consciousness only
    • friends, will lead you to ask: Where, then, is the eye of the gods,
    • separation of the Moon, therefore, the eye of the gods was bound up
    • with the earth; the gods beheld the cosmos from the earth. Hence at
    • the eye of the gods. When the Moon departed, remembrance of this
    • vision of the gods remained with them for a time; thus they could
    • could communicate this to the gods. But the primeval Teachers
    • the eye of the gods.
    • the cosmos with the eye of the gods. Vision of the cosmos will then
    • had been seen with the eye of the gods. Only since the period I
    • impossible for the earth to see with the eye of the gods. So that
    • man is the House of the Gods.
    • will now be clear to you. When the gods desire cosmic vision, they
    • is the other eye of the gods!
    • gods because the Moon was within the earth. And he will be able to do
    • the body that the gods are present there, and through coming to know
    • these gods, man learns to behold the world through the “eye of
    • was revealed to the gods through the eye of the Moon.
    • activity of thought — man shares in the life of the gods. In a
    • Maximum number of matches per file exceeded.
  • Title: Karmic Relationships, Volume II: Lecture XIV
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    • to what end is the cosmos there? In order that the gods may have the
    • reservoir upon which the gods may draw in order to bring to our
  • Title: Karmic Relationships, Volume II: Lecture XVI
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    • life and, in the background, the deeds of gods in connection with the
    • gods.
    • Ahrimanic powers. Within the living organism of gods behind the
    • It is the decree of the gods that karma shall come to fulfilment,
    • the World-Order. The gods have now to reckon with what confronts them
    • this previous earthly life the gods must say: There is something that
    • have not been utilised or turned to account. — And now the gods
    • already, of a truth the gods are there, gods who are linked with the
    • the claws of Ahriman, for verily the gods are good! The
    • Ahriman behind the scenes of existence is led by the good gods into
    • deflected from the destiny of men to the destiny of gods. For when we
    • watching the battle waged by the good gods against the evil gods
    • the life of gods, beholding the life of gods as the background of
    • human life. We watch this life of gods — not with dry,
    • destiny of gods.
    • destiny of the gods, and that in a certain sense the gods yearn for
    • solemnity — he came to know the nether gods and the upper gods,
    • the Ahrimanic and the Luciferic gods. The good gods, the Ahrimanic
    • and the Luciferic gods. The good gods move in the field of
    • exist in the world? To the end that the gods may transmute it into
    • Maximum number of matches per file exceeded.
  • Title: Cosmosophy 1: Contents
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    • the world of the Father God; Adolf Harnack as the advocate of
    • the Father God; Soloviev's differentiation between the Father
    • God and the Son God; the inner word; the declining and
  • Title: Cosmosophy 1: Lecture II
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    • God.
    • Father God. One can even say, as I have often expressed it,
    • up all the natural laws in what is called the Father God, he
    • this Father God. This far one can go with ordinary
    • message of the Father God. Here you may see quite clearly how
    • people to recognize, even in theology, only the Father God
    • more than the message of the Father God. In the sense of this
    • concerning the Father God.
    • Father God cannot be found by an ordinary study of the world.
    • imagine that the Gospels were to speak of the Father God;
    • they assumed that the Gospels were to speak of God the Son.
    • Gospels actually speak only of the Father God is proof that
    • the question of the distinction between the Father God and
    • God the Son. One could say that these fine distinctions
    • between the Father God and the Son God, which so engaged
    • Father God. From tradition, he has God the Son. The Gospels
    • should apply actually only to the Father God and
    • transfers it to the Christ God. Modern theology does not
    • distinction between God the Father and Christ. If you are
    • moment you wish to make a distinction between the Father God
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  • Title: Cosmosophy 1: Lecture X
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    • “The ancients believed that God created the world. We
    • moderns, however, know that man created God; that is, God is
  • Title: Cosmosophy 1: Lecture XI
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    • understand in the right way how God passed through the human
    • between Christianity and the ancient teachings of the gods.
  • Title: Lecture: The Wisdom Contained in Ancient Documents and in the Gospels
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    • about the origin of the world: the Greeks and their gods, the ancient
    • Germanic peoples and their gods, and, if you like, the American peoples,
    • reason with God himself, who rules within things. Cicero adopts this
  • Title: Lecture: The Wisdom Contained in Ancient Documents and in the Gospels
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    • about the origin of the world: the Greeks and their gods, the ancient
    • Germanic peoples and their gods, and, if you like, the American peoples,
    • reason with God himself, who rules within things. Cicero adopts this
  • Title: Lecture: Fall and Redemption
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    • fall of man, the human being distanced himself from the gods. Through
    • the gods. Man must turn his descent into an ascent. Out of the purely
  • Title: Lecture: Fall and Redemption
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    • fall of man, the human being distanced himself from the gods. Through
    • the gods. Man must turn his descent into an ascent. Out of the purely
  • Title: Astronomy Course: Editor's Note
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  • Title: Astronomy Course: Lecture VI
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    • Europe that attempts were made to prove the existence of God.
    • existence of God. From thought itself — from the pure
    • concept — men wanted confirmation of God's existence.
    • that the so-called ‘ontological’ proof of God's
    • to anyone within European culture to want to prove God's
    • often felt by modern man between himself and his God. Does he
  • Title: Astronomy Course: Lecture XIII
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    • of royalty declared: Had God asked his advice at the Creation
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • det vil senere komme dette barn tilgode i hele dets voksne
    • menneskets åndelige vesensbeskaffenhet. Det er godt hvis
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • det vil senere komme dette barn tilgode i hele dets voksne
    • menneskets åndelige vesensbeskaffenhet. Det er godt hvis
  • Title: Lecture: Man's Fall and Redemption
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    • an extent that it resembles a god. This is a beautiful man, in the
  • Title: Lecture: Man's Fall and Redemption
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    • an extent that it resembles a god. This is a beautiful man, in the
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • utterly false belief if we imagine that the ideas about God
    • and the Gods were esoteric in those old Mysteries. What they
    • the Beginning was the Logos, and the Logos was with God, and
    • a God was the Logos’: — It is an indication
    • Gods had to overcome those other forces, likewise the Power
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • always printed, though needless to say, only the ungodliest
  • Title: Gospel of John (Basle): Lecture I
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    • the Word was with God, and the Word was a God
    • with God
    • 6. There was a man sent from God whose
    • God.
    • the will of man, but of God.
  • Title: Gospel of John (Basle): Lecture II
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    • God is expressing Himself in him. In respect of the ego, the
  • Title: Gospel of John (Basle): Lecture III
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    • the book of Genesis are: “In the very beginning God
    • way. The Beings standing at the stage of the Gods separated
    • God of Form or the Moon-Deity. This God Jehovah or Jahve so
    • in his image, “in the Image of God created He him:”
    • (own image, in the image of GodGenesis 1:27.)
    • called children of God or Sons of God
    • eighteen we read: “No man has ever seen God.” That
  • Title: Gospel of John (Basle): Lecture IV
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    • a very special fluid.” The God of Form, Jehovah, now
    • opponents of the God Jehovah. Jehovah sought to hold men
    • the God of blood-love. The action of the Fire-spirits was
    • Under the guidance of the God Jehovah men were to be led
  • Title: Gospel of John (Basle): Lecture V
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    • God at any time; the only begotten Son, which is in the bosom
    • 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. \
    • 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. \
    • 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. \
    • 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? \
    • 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. \
    • 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. \
    • were called Children of God; in such men “the light
    • 1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. \
  • Title: Gospel of John (Basle): Lecture VI
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    • the Gods Ormuzd and Ahriman; he strove to unite himself with
  • Title: Gospel of John (Basle): Lecture VIII
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    • consciousness. When he called upon the ego as God, he called
    • meant the God who flows through the whole community as the
    • one to realise that God has sunk a drop of His own substance
    • (in Neither hath this man sinned, nor his parents: but that the works of GodChapter 9:3)
    • this spark must develop to the “God within us.” In
    • man sinned, nor his parents; but that the works of God should
    • a Christian, that God makes a man be born blind, in order
    • that God may make His Glory manifest in him? What an
    • incredible conception of God, that can arrive at such a
    • “The God in him” shall be made manifest. That is
    • “He was born blind in order that the works of the God
    • John contains the wisdom of “the God in man,”
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • gods had withdrawn from them. This feeling was voiced by many
    • old gods have vanished and are now behind the surface of the
    • the gods, and because of this emptiness, because it is without
    • the gods, it is Maya, the great illusion. They did not speak of
    • because it no longer contained the gods, they experienced it as a
    • strong measure the capacity to perceive the gods in the physical
    • Orientals once perceived gods in the external physical world of
    • nature. But these gods vanished from their sight. The Orientals
    • physical world no longer contained the gods. And our thought life
    • does not yet contain the divine; it is without God. We can only
    • life deprived of this divine essence, of the gods; the other part
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • gods had withdrawn from them. This feeling was voiced by many
    • old gods have vanished and are now behind the surface of the
    • the gods, and because of this emptiness, because it is without
    • the gods, it is Maya, the great illusion. They did not speak of
    • because it no longer contained the gods, they experienced it as a
    • strong measure the capacity to perceive the gods in the physical
    • Orientals once perceived gods in the external physical world of
    • nature. But these gods vanished from their sight. The Orientals
    • physical world no longer contained the gods. And our thought life
    • does not yet contain the divine; it is without God. We can only
    • life deprived of this divine essence, of the gods; the other part
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • the right way that God passed through Man in the Mystery of
    • and the ancient teachings of the Gods. If we wish to find Christ,
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • the right way that God passed through Man in the Mystery of
    • and the ancient teachings of the Gods. If we wish to find Christ,
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • after-effect, all that the Gods had implanted into them during
    • a human being, enfold the God who came down to the earth. This is
    • find this consciousness: I, who am a human being, enfold the God
    • the last gods of the godly hierarchy reaching down to the earth
    • God the Father. He felt that he was, as it were, a son of the
    • Gods. He did not feel this in connection with his body of flesh
    • God. Not the human being of flesh and blood was looked upon as
    • connection was thus felt above all in the relationship to God the
    • principle of God the Father. Everything which could be grasped by
    • from God the Father. In his own intellect he felt the influence
    • of God the Father. Cults and rituals were arranged accordingly,
    • longer thought that he enfolded a God, but he felt that he was
    • the expression of God, that he set forth a divine being. But this
    • thou art a divine being, a son of the Gods, was only revealed to
    • Gods as if they were idealized human beings. This way of setting
    • forth the Gods as idealized men proceeds from this fundamental
    • myself, so that the god within me may assert himself.
    • God; he rather strives to set forth man as purely as possible, in
    • the belief that God might then express himself through man.
    • “In the beginning was the Logos. And the Logos was with God
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • after-effect, all that the Gods had implanted into them during
    • a human being, enfold the God who came down to the earth. This is
    • find this consciousness: I, who am a human being, enfold the God
    • the last gods of the godly hierarchy reaching down to the earth
    • God the Father. He felt that he was, as it were, a son of the
    • Gods. He did not feel this in connection with his body of flesh
    • God. Not the human being of flesh and blood was looked upon as
    • connection was thus felt above all in the relationship to God the
    • principle of God the Father. Everything which could be grasped by
    • from God the Father. In his own intellect he felt the influence
    • of God the Father. Cults and rituals were arranged accordingly,
    • longer thought that he enfolded a God, but he felt that he was
    • the expression of God, that he set forth a divine being. But this
    • thou art a divine being, a son of the Gods, was only revealed to
    • Gods as if they were idealized human beings. This way of setting
    • forth the Gods as idealized men proceeds from this fundamental
    • myself, so that the god within me may assert himself.
    • God; he rather strives to set forth man as purely as possible, in
    • the belief that God might then express himself through man.
    • “In the beginning was the Logos. And the Logos was with God
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  • Title: Theosophy and Rosicrucianism: Lecture I: Theosophy and Rosicrucianism
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    • Christ: “Do not seek the Kingdom of God, for the
    • Kingdom of God is in your midst”, should be taken
  • Title: Theosophy and Rosicrucianism: Lecture III: Man's Self-consciousness
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    • it was referred to as the unspeakable name of God. For the
    • The God within man begins to speak — this is the pure,
    • original, meaning of the Jewish name of God. You will also
  • Title: Theosophy and Rosicrucianism: Lecture VI: Man's Descent into an Earthly Incarnation
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    • and more, man gradually approaches the Godhead. From this
    • all, the reflected images of God. And in their esoterisism
    • they used to call this reflection of the Godhead's own image
    • “the Kingdom”, that is to say: God, reflecting
    • perceive God in everything, if you have dissolved the Godhead
    • Godhead.”
    • of his development, aiming at the attainment of God, man
    • man becomes God. Take a drop out of the ocean: In its essence
    • way the drop of divine nature within us is akin to God, to be
    • sure, but it is not “the Godhead.” By developing
  • Title: Theosophy and Rosicrucianism: Lecture VII: The Law of Karma
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    • beginning. It says: “In the beginning God created the
    • mean that God created the world out of nothing; both words
    • contain the meaning that God led over earlier conditions into
    • the first to decree that God made the world out of nothing,
  • Title: Theosophy and Rosicrucianism: Lecture VIII: Supplementary Thoughts on the Law of Reincarnation and Karma
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    • centuries — equality in the face of God, and equality
    • longing for equality in the face of God and of the temporal
    • God and of the temporal powers into the modern claim for
    • God.
  • Title: Theosophy and Rosicrucianism: Lecture IX: The Earth's Passage Through its Former Planetary Conditions
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    • a distinction between God the Father, whom it considers as
    • The Gods were
    • dreams foreboding his early death, and the Gods were
    • therefore afraid to lose him. The Mother of the Gods had
    • and so the Gods enjoyed the game of throwing all manner of
    • weapons against Baldur. Loki, the opponent of the Gods, had
    • Loki obtained the mistle-toe, gave it to the blind god Hodur,
    • threefold Godhead was therefore intimately connected with the
  • Title: Theosophy and Rosicrucianism: Lecture XI: Progressive Development Through the Different Cycles of Culture
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    • the bosom of the Godhead. We must however realise that that
    • in the care of the Godhead, — only man's body lived
    • reposing in the bosom of the Godhead with the drops of water;
    • Spirit of God moved (literally: brooded) over the face of the
    • express this better than with the words: “And God
    • this, for it designated Mars as the God of War.
    • was to him only the expression of the Godhead. But the
    • the Godhead into which he penetrated and immersed himself.
    • to create it without the help of the Gods; more and more he
  • Title: Theosophy and Rosicrucianism: Lecture XII: The Stages of Christian Initiation
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    • moment which the Bible describes in the words: “And God
    • his lips which can be translated with: “My God, my God,
    • eyes. The Godhead had to descend in order to lead humanity up
    • beginning was the Word and the Word was with God and the
    • Word was a God. This was from the very beginning with God.
    • man sent from God, whose name was John. The same came for a
    • children of God. Those who confided in His name are not
    • will of man, but of God. And the Word became flesh and
  • Title: Theosophy and Rosicrucianism: Lecture XIII: The Rosicrucian Training
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    • pronounce the word.“God” into the air; a form
    • the Godhead expressed these ideas in the form of words
    • crystallization of God's utterances. It is possible to
    • crystallization Word of God!” said the Christian. And
    • and the Word was with God, and the Word was God. It was in
    • the very beginning with God. Everything was made by Him, and
    • Gods, who stood above them. Once upon a time, the Gods
    • metamorphosis of the former creative Word of God. We still
    • which was once carried out by the Gods. A new form of
    • connected with the higher truths, with God and the higher
    • And weave the Godhead's living garment.
  • Title: Theosophy and Rosicrucianism: Lecture XIV: Further Stages of Rosicrucian Training
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    • son whom God gave Adam and Eve in place of the murdered Abel,
    • whole godhead; the highest principle is contained within your
    • recognise the Godhead otherwise than by learning to know it
    • God.
  • Title: Karmic Relationships, VIII: Lecture III
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    • realised that what is wisdom before men is foolishness before God and
    • what is wisdom before God is foolishness before men. The impulse
  • Title: Karmic Relationships, VIII: Lecture VI
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    • gods of nature working and weaving everywhere in the play of
  • Title: Historical Necessity: Lecture 4: The Rhythmical Relationship of Man with the Universe
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    • based on immobility — the entire godly system of
  • Title: Historical Necessity: Lecture 6: New Spiritual Impulses in History
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    • necessity — here is God.” He wrote of a necessity
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • God Who is introduced to man in the Old Testament gives to man, as
    • that some wise Providence — a kindly God — rules the
    • but God, and God is naught but Life.
    • Unless t'were knowledge of the Life of God.
    • Henceforth let God alone dwell in thy strivings,
    • be no materialists because they continually repeat, ‘God,
    • God,’ or ‘Lord, Lord,’ too often do not know what
    • accused him of denying God, of being an atheist, and drove him away
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • God Who is introduced to man in the Old Testament gives to man, as
    • that some wise Providence — a kindly God — rules the
    • but God, and God is naught but Life.
    • Unless t'were knowledge of the Life of God.
    • Henceforth let God alone dwell in thy strivings,
    • be no materialists because they continually repeat, ‘God,
    • God,’ or ‘Lord, Lord,’ too often do not know what
    • accused him of denying God, of being an atheist, and drove him away
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • The God who is
    • accordance with the gods' original intention. We form an earthly existence
    • that is not as the gods originally intended for us; we mix something else
    • there is in any way a wisdom-filled providence, a beneficent God
    • is but God, and God is nothing but life,
    • If it were not knowing of God's life?
    • And henceforth only God lives in your striving.
    • God! God! God!” or “Lord! Lord! Lord!”
    • “There is nothing but God! Everything is God! Everywhere,
    • everywhere is God!” He was seeking for God in everything, the
    • him a denier of God, and they therefore chased him away from the
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • The God who is
    • accordance with the gods' original intention. We form an earthly existence
    • that is not as the gods originally intended for us; we mix something else
    • there is in any way a wisdom-filled providence, a beneficent God
    • is but God, and God is nothing but life,
    • If it were not knowing of God's life?
    • And henceforth only God lives in your striving.
    • God! God! God!” or “Lord! Lord! Lord!”
    • “There is nothing but God! Everything is God! Everywhere,
    • everywhere is God!” He was seeking for God in everything, the
    • him a denier of God, and they therefore chased him away from the
  • Title: Gospel of Matthew: Contents
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    • ancient Hebrew consciousness of God. The secret of the
    • of the living God. The founding of new communities on the basis
  • Title: Gospel of Matthew: Lecture I
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    • Iran, and who received from the God, whom he called Ahura
  • Title: Gospel of Matthew: Lecture II
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    • Psalms and holy prophet, who as a man of God worked both as
    • consciousness of God within him. This people felt the God Who
    • or Jehovah. The consciousness of God lived
    • felt. The God Who had revealed Himself to the Atlantean
    • clairvoyance behind all living things was now the God
    • coursed through the generations. The mighty God of the
    • Universe had now become the God of the Hebrews; the God of
  • Title: Gospel of Matthew: Lecture III
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    • led to an inward consciousness of God. This reversal of the
    • sucked milk, by the grace of God, from the fingers of its own
    • thoughts concerning the Godhead. Abram, or Abraham as he was
    • men could only learn of God and of divine existence through
    • thoughts concerning God were conceived in the divine wisdom
    • thoughts of God), the physical instrument implanted in
  • Title: Gospel of Matthew: Lecture IV
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    • The ancient Hebrew consciousness of God. The secret of the
    • of Occult Science it would be inaccurate to describe the God
    • Jehovah by saying, ‘He is the God of Abraham;’
    • but we must say, ‘He is the God of Abraham, of Isaac,
    • earth, a God will live in the blood flowing through the
    • recognize the God Who guides the universe. If he were to
    • recognize in the God Who revealed Himself in the
    • Folk-consciousness of the people, the same God, Who had been
    • his God with the God of the Mysteries. Certainty of
    • could be evolved, but he had to realize that the God who
    • spoke with the same voice as the eternal all-pervading God of
    • High God, Melchisedek or Malekzadik. This meeting of Abraham
    • most high God brought to him bread and the juice of the
    • it emanated from the mighty God Who fills all worlds with
    • secrets of the Godhead, of Him Who lives and weaves in and
    • expression of this Godhead. Raising his eyes to the firmament
    • man would say, ‘There God reveals Himself; and the way
    • conception, the God of the universe revealed Himself through
    • the stars. If this God was to manifest in a special way in
    • the stars — the language of the gods.
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  • Title: Gospel of Matthew: Lecture V
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    • God — to the God with whom I am concerned.’
    • before attaining to God, God had to descend through forty-two
    • their God. With them it was as if a man on awakening did not
    • successive stages through which is traced down, from God
    • from God and from Adam, down to the Jesus of this Gospel.
  • Title: Gospel of Matthew: Lecture VI
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    • find the descent of Jesus is traced back to Adam, and to God.
    • version), and in favour with God and man.’ Do we
    • stature, and in favour with God and man.’ This,
  • Title: Gospel of Matthew: Lecture VII
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    • God in human nature!
  • Title: Gospel of Matthew: Lecture VIII
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    • youngest gods, the more recent divinely spiritual forces who
    • have given us our ego; and the older gods who have bestowed
  • Title: Gospel of Matthew: Lecture IX
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    • god who — according to the Greek account — tempts
    • Father Who art in Heaven; O Lord our God, blessed be Thy
    • prayer addressed to the old Babylonian god Merodach. Some of
    • first time, be able in this way to find his God. Now it has
    • see God.’ Though not a specially good translation it
    • they will be called the children of God.’ The first of
    • They have received God into themselves; they have become an
    • outer expression of the Godhead.
    • ‘Children of God,’ even if these children of God
  • Title: Gospel of Matthew: Lecture XI
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    • of the living God. The founding of new communities on the basis
    • God, may flow into him from above. Thus we can say: Man
    • Man,’ but as the ‘Son of the living God.’
    • the living God.’ In order to understand them, we must
    • God, He Who lives, the life-spirit, the Son of the Living
    • God!
    • and the Son of God — the Son of the living God, Who
    • ‘Thou art the Christ, the Son of the living God.’
    • “Thou art the Christ, the Son of the living God
    • God”; on this rock in human nature which the surging
    • Christ has to correct him, saying: ‘It is not God Who
    • fact that a God confronts thee,’ and immediately
    • living God’ — Christ knew He could now inform
  • Title: Gospel of Matthew: Lecture XII
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    • human being who has been ensouled in this way by a god might
    • Son of the living God,’ we are concerned with a
    • Avatar,’ a God who had descended. But we have only to
    • ‘Son of the living God’ — who came towards
    • external bodily garment of the Sun-god, who thus sent His
    • when a God is to come down to Earth to give an upward impulse
    • who was evolving towards the God, so that he might be worthy
    • to receive the God into himself. To others it was given to
    • know how a God acted when He revealed Himself in a man; or to
    • the gods; gods who have constructed this temple for us out of
    • gods perceive behind all purely physical nature. So of the
    • ether body we can say: Exalted Beings live in it, Gods that
    • godlike departs with it. So the attention of the writer of
    • to gaze into spiritual worlds — ‘My God, my God,
    • body he says, ‘My God, my God, why hast thou forsaken
    • speak of those human relationships established by the God Who
    • fellowships that God, as man, was able to establish among
    • ‘Thou art the Christ, the Son of the living God,’
    • for they are the temples of the living God. Look on men as
    • image of God; you will then know that they belong to
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  • Title: Life Gifts: Lecture II: The Relativity of Knowledge, and Spiritual Cosmology
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    • the Imaginations into which she entered at death: “Out of God
  • Title: Lecture: Zarathustra
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    • culture. One current derived its name from the mystical God Dionysus,
    • truth when we say: “God is at work behind
    • Children of God, enjoy eternal beauty: —
    • the “pure children of God,” who serve the highest Divine
    • sexes. In most old religious systems, Goddesses and Gods are
    • Even the Greek writers stated that the highest Godhead had perforce
    • the following words: “These God-sent Spirits shine
  • Title: Lecture: Zarathustra
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    • culture. One current derived its name from the mystical God Dionysus,
    • truth when we say: “God is at work behind
    • Children of God, enjoy eternal beauty: —
    • the “pure children of God,” who serve the highest Divine
    • sexes. In most old religious systems, Goddesses and Gods are
    • Even the Greek writers stated that the highest Godhead had perforce
    • the following words: “These God-sent Spirits shine
  • Title: Lecture: Hermes
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    • Gods, of whom the most important are Osiris and Isis, are represented
    • legends of this world of Gods have come down to us and there is
    • of external Nature. The Egyptian legend of the God and Goddess,
    • stars and planets and the other Gods. The Egyptians saw in the
    • when he beheld the retarded forces of the Gods. He looked back to
  • Title: Lecture: Hermes
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    • Gods, of whom the most important are Osiris and Isis, are represented
    • legends of this world of Gods have come down to us and there is
    • of external Nature. The Egyptian legend of the God and Goddess,
    • stars and planets and the other Gods. The Egyptians saw in the
    • when he beheld the retarded forces of the Gods. He looked back to
  • Title: Esoteric Lessons Part II: Kassel, 2-6-10
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    • that rises to the Gods. Thereby we contribute to harmonization and
  • Title: Esoteric Lessons Part II: Muenchen, 3-13-10
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    • between Lucifer and the good Gods that looks like a battle and namely
    • acceleration must be hindered by the good Gods. Weather catastrophes
    • are often the expression of the good Gods; they're the
    • good Gods must also intervene to retard an esoteric's
    • enter spiritual worlds unprepared in this wrong way the good Gods
    • we approach the Gods with our earthly views and feelings. The
    • reflect about this relation of the good Gods, of Christ, to the
  • Title: Esoteric Lessons Part II: Muenchen, 3-15-10
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    • the Gods in general, but a theosophist who knows that every time
  • Title: Esoteric Lessons Part II: Hamburg, 5-16-10
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    • us, and then imagine that it's the garment of the godhead, then
  • Title: Esoteric Lessons Part II: Hamburg, 5-19-10
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    • and humility so that he doesn't turn to the highest Godhead
  • Title: Esoteric Lessons Part II: Oslo, 6-18-10
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    • shore and were reborn. They had descended to the God within them, had
    • on the way to the inner God also come from the Gods? Here we must
  • Title: Esoteric Lessons Part II: Oslo, 6-20-10
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    • Gods sleep in the mineral kingdom.
    • about good and evil, truth and other virtues that the creator Gods
  • Title: Esoteric Lessons Part II: Muenchen, 8-26-10
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    • exoteric in that God lives in him consciously, in that he really lets
    • God's force become active in him. This doesn't happen
    • through the ideas he makes of God. Such ideas can harm a man when he
    • descended from the laps of the Gods. Knowing this, we can place the
    • nascimur — we're born from God. A sentence should stand
  • Title: Esoteric Lessons Part II: Berlin, 11-4-10
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    • Gleams the Godhead of the world …
    • Radiates the godliness of my soul
    • rest in the Godhead of the world
    • In the Godhead of the world
  • Title: Esoteric Lessons Part II: Berlin, 11-5-10
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    • God.
    • where we act in a good and noble way, then it's God in us who's good. As
    • nearby, we won't jump as much as before. The God who lets us
  • Title: Esoteric Lessons Part II: Kassel, 12-11-10
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    • that time. Humanity sprang out of the lap of the Gods, and after they
    • himself with the Godhead.
    • the Gods created man, they gave him defects so that he could test his
    • strength on them. We should thank the Gods for our defects, for
    • the defects for even a moment. We couldn't thank Gods who made
    • devils we still come from God, Ex Deo nascimur. If we fight
  • Title: Esoteric Lessons Part II: Stuttgart, 12-31-10
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    • bring us with equanimity, to never grumble about the Gods'
    • damage through words and thoughts that the Gods have to destroy
  • Title: Esoteric Lessons Part II: Stuttgart, 1-1-11
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    • Plutarch said it was a greeting to the Godhead by the people who
  • Title: Esoteric Lessons Part II: Koeln, 1-31-11
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    • Gods. The divine spiritual beings thought, and namely they thought
  • Title: Esoteric Lessons Part II: Muenchen, 2-12-11
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    • connection with God; the other is when he tries to go out into the
    • kind of union with God existed until medieval times, because man
    • coincides with our fourth part and that we must merge with God.
  • Title: Esoteric Lessons Part II: Mannheim, 3-10-11
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    • these forces that the Godhead has placed in us for the benefit of
  • Title: Esoteric Lessons Part II: Prague, 3-29-11
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    • Gleams the Godhead of the world …
    • these words work on us. For we should realize that we can't see the Godhead
    • outer clothing of the Godhead. We should create a picture out of the
    • instance, if one would meditate: A part of the Godhead rests in
    • overlook the fact that part of Godliness can be found in every
    • animal, plant and in all of God's creations. To be able to
  • Title: Esoteric Lessons Part II: Berlin, 6-12-11
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    • That's how we live. In the bible we hear: God blew living
    • began because we were released from the lap of the Gods. Man ate from
    • arose there. It arose from Gods' thoughts, which condensed to
    • would continue the work of the Gods, and we do this when we let the
    • back to what was handed down by the old Gods. But we know that with
  • Title: Esoteric Lessons Part II: Muenchen, 8-26-11
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    • born from God If we permeate ourselves with this feeling in a very
  • Title: Esoteric Lessons Part II: Karlsruhe, 10-10-11
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    • The Godhead of the world;
    • I live in the Godhead
    • In the Godhead of the world.
    • Godhead of the world and the way it streams through the world with
    • live in the Godhead
    • In the Godhead of the world
  • Title: Esoteric Lessons Part II: Karlsruhe, 10-14-11
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    • comes from God. In suffering, we learn to say: God is sending us this
    • happily say: That's a blessing that God is sending us — and
  • Title: Esoteric Lessons Part II: Berlin, 10-30-11
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    • Gods set for us. Disease is what bends this downward impulse and
    • with which we can hope to approach the world's Godhead; whereas
    • God remains an abstraction to mere thinking. If we glow through our
  • Title: Esoteric Lessons Part II: Muenchen, 11-19-11
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    • us is just maya. Good Gods created this world of maya for men, as it were,
    • gives him pain and suffering, but necessarily so. For the good Gods
    • Who is that? And what does he want? The good Gods have, as it were,
  • Title: Esoteric Lessons Part II: Berlin, 12-16-11
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    • why this maya was woven by the Gods. It was so that a man did not
    • born from God. And we won't drown in more maya, for we die in
  • Title: Esoteric Lessons Part II: Hannover, 12-31-11
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    • from him like maya or illusion. His God seems to be torn away from
    • illusion, why have the Gods placed us in this unreal world? For they
    • always be living in the active, ruling Godhead, we'd never have
    • look for real knowledge. We would stop looking for God.
    • “Looking for God” has a deep biblical meaning that one
    • can only understand esoterically. After creating for six days, God
    • rested on the seventh day. God had been active during the
    • the seventh day, after the world had been created. Then God
    • shall find reality and the Gods. And what path does estoteric
    • unreal? For anybody who says this knows that the Godhead can't
    • in the Godhead of the world. We should let our own intellect speak ad
  • Title: Esoteric Lessons Part II: Hannover, 1-1-12
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    • objectively before us as our doppelganger, so long the Gods
  • Title: Esoteric Lessons Part II: Berlin, 1-6-12
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    • beings in the meditation: In pure rays of light gleams the Godhead
  • Title: Esoteric Lessons Part II: Berlin, 1-7-12
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    • Gleams the Godhead of the world …
    • Gods' forces that take possession of our interior, and then
    • Godhead. One can often only hang onto this feeling for seconds, but
    • feeling of being one with God and mankind — quite different from
  • Title: Esoteric Lessons Part II: Muenchen, 1-10-12
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    • world again. Ex Deo nascimur: We're born from God and
  • Title: Esoteric Lessons Part II: Stuttgart, 2-20-12
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    • sun at midnight; I got close to the upper and lower Gods. I returned
    • that the good Gods wanted, he would have directed his body from
    • stepped before the lower and upper Gods, face to face
  • Title: Esoteric Lessons Part II: Stuttgart, 2-22-12
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    • lower Gods made for us, and anything bad or defective about it can
    • don't always see it the good Gods have placed the Guardian of
    • bringing a transformed dragon up to the upper Gods. We should be
    • that this temple was a physical copy of the perfect home of a God,
  • Title: Esoteric Lessons Part II: Stuttgart, 2-12
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    • don't want to participate in the Godhead, it'll lead me
    • that, for the Gods have laid the germs of our spiritual capacities in
  • Title: Esoteric Lessons Part II: Mannheim, 3-10-12
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    • develops without our help; these are passive forces. But the Godhead
    • not develop the forces that the Godhead has place din us for the good
  • Title: Esoteric Lessons Part II: Berlin, 4-24-12
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    • What does this mean? Nothing else than that the Goddess lives in the
    • born from the Gods — Ex Deo nascimur. The Adam force of
  • Title: Esoteric Lessons Part II: Koeln, 5-9-12
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    • mystery of God's path can be known. He who revealed himself
  • Title: Esoteric Lessons Part II: Oslo, 6-9-12
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    • Gods made the former also. They were glad about their environment and
  • Title: Esoteric Lessons Part II: Oslo, 6-11-12
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    • Gods' maya and that's beautiful. Why can a man be glad
    • about a tree today? Because the Gods were once gladdened by what was
    • ailments, which the Gods send him to show that something isn't
  • Title: Esoteric Lessons Part II: Muenchen, 9-1-12
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    • step before the Gods with these three defects that we feel to be
    • Eve had before God, and so we must try to harmonize these three
  • Title: Esoteric Lessons Part II: Hannover, 11-19-12
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    • instance, in the exercise: I rest in the Godhead of the world
    • is given to us by the Godhead: it thinks us, it weaves us, it works
  • Title: Esoteric Lessons Part II: Muenchen, 11-28-12
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    • feeling for the Gods' work alive in our soul. No other sacred
  • Title: Esoteric Lessons Part II: Bern, 12-16-12
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    • understand what sages always said in the morn: “I thank you God
    • the Father God who enables us to dive down into the physical body
    • in the morn will be a prayer of thanks to the Father God who enables
    • weaves in me. Or we can say: We're born in the Father God. We
  • Title: Esoteric Lessons Part III: Koeln, 1-2-'13
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    • which a dead man lies. One who has a strong feeling that Gods built
    • ancient, primal word of mankind: We're born from God.
    • that sublime Gods prepared and built up these bodies during Saturn
    • this consciousness an esoteric will ask the God — the spiritual
    • fact that the Gods have built us this physical and etheric body we'll
    • present birth with the saying: We are born from the Gods.
    • consciousness in the spiritual world. But this gift of the Gods had
    • with the will of the Gods. Consciousness was shadowy and dim,
  • Title: Esoteric Lessons Part III: Berlin, 2-8-'13
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    • training in self-discipline. What did the Gods do to protect us from
    • is God in maya? What has to be said now must sound rather
    • paradoxical. God is not what we
    • God is real and active where we see destructive powers of nature; God
    • fact: God is most active in all destructive and disintegrating
  • Title: Esoteric Lessons Part III: Stuttgart, 2-17 (20)-'13
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    • it thinks me. A long E expresses the reigning, weaving, creating Gods
    • — that means my I. In other words, the Gods think my I. After
    • It weaves me. That means the Gods weave my I. We should have a feeling
    • forms: You thanked the Gods that they let you live again in the body
    • that they built for you. — We're born from the Gods:
    • the temple that the Gods built for us during Saturn, Sun and Moon
  • Title: Esoteric Lessons Part III: Berlin, 3-16-'13
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    • progressive, good Gods had worked in us we would never have been
    • quarters of them, and the good Gods only live in a very small part of
    • intense thankfulness to the good Gods who haven't left us
    • willed by the good Gods. Our will would be the will of the spiritual
    • Gods built up during long world periods, o is a wanting to embrace, a
  • Title: Esoteric Lessons Part III: The Hague, 3-21-'13, Good Friday
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    • become familiar with the spiritual, Godly element, with what frees us
  • Title: Esoteric Lessons Part III: Strassburg, 5-14-'13
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    • and brings us suffering. For pains, suffering is the God-given means
    • word “Ye shall be as Gods” is a lie, but understood
    • correctly it's true. Christ says: “Ye are Gods” —
    • sons of the Godhead. A man is called upon to become a God. What
    • deep lap of the Gods when he said: God is good. Christ Jesus said: No
    • one is good except God.
  • Title: Esoteric Lessons Part III: Stuttgart, 5-18-'13
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    • esoteric must learn and that the Gods have written into world
  • Title: Esoteric Lessons Part III: Stockholm, 6-8-'13
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    • pleasant to be near the person one loves. The good Gods had to use
    • wrote up this chronicle for him. That's why the good Gods had to
  • Title: Esoteric Lessons Part III: Christiania, 10-5-'13
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    • lawfulness's of world existence. The good Gods were
    • one, for this alone fitted in the world existence that the Gods
    • created. Now if Crookes could have become a God he might have
    • created such a microscopic man — the good Gods didn't do it,
    • embarrassment for men's errors. The Gods created man as a thinking
  • Title: Esoteric Lessons Part III: Oslo, 10-6-'13
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    • wants to be a creator God, then Lucifer is standing behind this.
    • was the Gods who directed their deeds and actions. Most of them
  • Title: Esoteric Lessons Part III: Copenhagen, 10-15-'13
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    • “You will be as Gods” but he would have had to say:
    • doesn't have everything that the Gods have; he received knowledge,
  • Title: Esoteric Lessons Part III: Nuernberg, 11-9-'13
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    • can be comforted by the Gospel word: Behold the Lamb of God who
  • Title: Esoteric Lessons Part III: Stuttgart, 11-23-'13
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    • beginning that originates in the Godhead we were still permeated by
  • Title: Esoteric Lessons Part III: Leipzig, 12-30-'13
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    • care of the eyes. For generations of archangels and Gods have worked
    • tells oneself: Thank God that I'm punished and tortured and have to
    • experience God's wrath that burns up the things in me that shouldn't
    • was said today into a feeling: We're born from God. But since
  • Title: Esoteric Lessons Part III: Leipzig, 1-2-'14
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    • would become unconscious and feel no pain. But the good Gods
    • out of the cosmos that was woven by the Gods. Everything that
    • surrounds us arose from these thoughts of the Gods. We hadn't been
    • good Gods wanted to educate man to be truthful when they placed
  • Title: Esoteric Lessons Part III: Berlin, 1-24-'14
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    • Father God who has a son in Christ. It was a deep thought of
    • one feels united with the Son who is the God in a man's soul one can
  • Title: Esoteric Lessons Part III: Kassel, 5-9-'14
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    • “memory” of Gods with our hand that's also a memory, the
  • Title: Esoteric Lessons Part III: Basel, 6-3-'14
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    • Gods still gets to men in it. And we see that this voice of
    • Sinai; he heard the voice of his God in the burning thorn bush (in
    • could object that it's rather strange that both Lucifer and Gods live in
  • Title: Esoteric Lessons Part III: Norrkoeping, 7-14-'14
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    • as a sign of the battles that the Gods fought for us. The cerebellum
    • Secret Doctrine Blavatsky speaks of Jahve as a moon God, but because
    • came over from the Moon where we were still in the lap of the Gods:
  • Title: Esoteric Lessons Part III: Berlin, 12-21-'04
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    • acknowledge the Godhead or God is: M. (Or I acknowledge life: M)
  • Title: Esoteric Lessons Part III: Berlin, 12-28-'04
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    • “I am” as strongly as possible and with the idea that God
    • is in me, works in me and makes me into a God again. Let this trickle
  • Title: Esoteric Lessons Part III: Hannover, 9-24-'07
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    • waves of love and with his creative God's will. We can only be what
  • Title: Esoteric Lessons Part III: CW 268
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    • That sees God face to face, that's eternal
  • Title: Esoteric Lessons Part III: Meditations Rudolf Steiner gave in English (CW 267)
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    • like the world soul does; “He” is God, in whose will we
  • Title: Esoteric Lessons Part III: Six Exercises
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    • Messenger of Gods
    • “The God Word
  • Title: Esoteric Lessons Part III: (CW 268)
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  • Title: Memory and Love
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    • cults. The images men formed of their gods was the source of plastic
  • Title: Memory and Love
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    • cults. The images men formed of their gods was the source of plastic
  • Title: Gospel of John: Introduction to the Reflections of Rudolf Steiner on the Gospel of St. John
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    • side the God-inspired leader and teacher or sovereign, and on
    • gloriously in Greece where God and man approached one
    • waited for the “unknown God.”
    • unknown God was He who, through His
    • truth, the one God, the Ego-God.
    • Godhood, building altars to him, and forcing her subjects to
  • Title: Gospel of John: Lecture I: The Doctrine of the Logos
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    • we read: “Then the Lord God caused a deep sleep to fall
    • Therefore the commentators said: God permitted Adam to fall
    • God's permitting a deep sleep to fall upon the human being
    • and the Word was with God and the Word was a God” show
    • in a God endowed with the power of uttering the
    • Logos-endowed God. The human being has sprung from a mute
    • was the Word and the Word was with God and the Word was a
    • God.”
    • St. John forges a link between man and God and indeed we find
  • Title: Gospel of John: Lecture II: Esoteric Christianity
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    • evolution was so directed that the Godhead first created, as
    • of the Godhead, has developed into the present ego-being. For
    • beginning was the Word and the Word was with God and the
    • Word was a God (or divine). This was in the beginning with
    • God. Through the same all things were made and save through
  • Title: Gospel of John: Lecture III: The Mission of the Earth
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    • AM,” but would have said “God is” —
    • mankind during the night. The God who brought the true
    • Godhead streams to earth. Human beings exist in order that
    • means of outer senses that God, the Logos, had Himself to
    • being, God had to appear to the earthly, human
    • six other Elohim, whose advent had been prepared by Jahve-God
  • Title: Gospel of John: Lecture IV: The Raising of Lazarus
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    • beginning was the Word, and the Word was with God and the
    • Word was a God.
    • in the beginning with God.
    • man; he was sent from God, bearing the name John. The same
    • received it could reveal themselves as Children of God.
    • God.
    • hath no one beheld God with his eyes. The once-born Son,
    • name, “Children of God,” because they possessed
    • the will of father or mother, but “from God,”
    • “Children of God.” Those who put their trust in
    • the Light were through initiation born of God. This gives us
    • living God, with their earthly senses, He, the Christ, had to
    • “born of God,” that is to say, they were
    • “Children of God” were always in a certain sense
    • God is the teaching of the “once-born.” The
    • a son of the Godhead.
    • with being born out of the Godhead, but also with continued
    • distinguished between Jahve, the individual God, the
    • reflector, and the Fulness of the Godhead,
    • Gods” when they wished to refer to Him. This profound
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  • Title: Gospel of John: Lecture V: The Seven Degrees of Initiation
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    • of God; Thou art the King of Israel!” This word
    • Fullness of the Godhead or of the Elohim, the Pleroma, that
    • brought to a union with the Godhead — that is to a love
    • of the Godhead as a free gift of the independent ego. This
    • love should bind men in freedom to the Godhead while formerly
    • the Godhead. Then they developed a downward tendency and this
    • the Godhead than at a subsequent period. To the degree that
    • time he was still wholly united with the Godhead. All that
    • conscious of your ancient union with the Godhead, conscious
    • closer union with the Godhead. And this is what all baptism
    • the human spirit could be united with the Godhead. Baptism by
    • was the dismembered God who was drawn into the individual
    • Godhead. One should not fanatically ask why Christ changed
    • relationship with the Godhead.
    • hath received his testimony hath set his seal that God is
    • God hath sent speaketh the words of God: for God giveth not
    • translation. What a contradiction! “He whom God hath
    • sent, speaketh the word of God, for God giveth not the Spirit
    • find within himself as his own eternal base, the God which I
    • of God, union with the Divine took place through the
    • Maximum number of matches per file exceeded.
  • Title: Gospel of John: Lecture VI: The "I AM"
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    • the Kingdom of God.
    • completely embedded within the bosom of the Godhead, that is,
    • of the gods, but by virtue of the densification of the
    • and airy in form, he remained above with the gods. He was not
    • human being was still living with the gods, his physical and
    • to unite himself again consciously with the gods, his true
    • existence in the bosom of the Godhead and had broken away
    • Egypt to become the prophet of God, of the incarnated
    • true, God has been active in the blood since the time of
    • unto God, Who am I that I should go unto Pharaoh, and that
    • Egypt, ye shall serve God upon this mountain.
    • said unto God: Behold, when I come unto the children of
    • Israel, and shall say unto them: The God of your fathers
    • announce prophetically a more exalted God, Who exists within
    • the God of Father Abraham, but Who is at the same time a
    • And God said
    • And God said
    • Israel, the Lord, God of your fathers, the God of Abraham,
    • the God of Isaac, the God of Jacob hath sent me unto you.
  • Title: Gospel of John: Lecture VII: The Mystery of Golgotha
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    • the true ego upon every human soul, He will awaken the God in
  • Title: Gospel of John: Lecture VIII: Human Evolution in its Relation to the Christ Principle
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    • phantasy. Wotan and Thor and all the other gods were only
    • creative folk imagination. The legends of the gods are
    • among the gods in the spiritual world and knew Wotan and Thor
    • “believed” in the gods and spiritual beings, not
    • spirit world, had lived there among spirits and gods and had
    • human being allied himself with the good gods against the
    • power of the gods of evil existing in matter. Out of this,
    • the thoughts of the gods and felt that they must make a
    • they found inscribed in matter as the script of the gods. If
    • own form in the figures of the Grecian gods. In Aeschylos
    • outside themselves and create their gods in their own image.
    • In the art of the Grecian period, men created a world of gods
    • this was also the time when they were able to understand God
    • post-Atlantean civilization God Himself appeared as a man, as
    • Greek images of the gods had descended from their pedestals
    • time when he felt himself as a member of the Godhead to a
    • personality even the Godhead Itself which, embodied in the
  • Title: Gospel of John: Lecture IX: The Prophetical Documents and the Origin of Christianity
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    • the aid of the God of Light this substantial field of reality
    • considered it the realm of the God of Darkness, but for all
    • incorporate within it the forces of the good gods.
    • forefathers, and that God lived for them in the blood flowing
    • comprehend, was prophetically proclaimed that in God there
    • The actual Spirit of God of antiquity is none other than the
    • the tremendous expression, “God geometrizes
    • From necessity it was the dwelling-house of their God. It was
    • The present Church is a place for preaching. The God Himself
    • incidentally when they wished to be with their God. One who
    • mysterious connection with the God dwelling within it. There,
    • but something that his God would have thus made, had He
    • not only the dwelling-house of God, but it is at the same
    • time the meeting place for people who are praying to God.
    • whose mission it was to grasp the idea of God in His
    • into a pre-Christian and a post-Christian period. The God-Man
    • God.
    • “who was the son of God.” Just as the generations
    • so is the succession traced back from Adam to God. Such a
  • Title: Gospel of John: Lecture X: The Effect of the Christ Impulse Within Mankind
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    • God. Point out that, while the Father-God is still active in
    • streaming forth the mission to deliver to humanity the God
  • Title: Gospel of John: Lecture XII: The Nature of the Virgin Sophia and of the Holy Spirit
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    • the God of the Jews. And they expressed this when they said:
    • show that the God who lived in Abraham was present in Jesus,
    • the very Godhead, which means that he belonged to the time
    • ancient God exists in Jesus of Nazareth. Luke especially
    • ancestry back to Adam and then to God. How could he have come
    • God-idea in the blood; and further, to understand what
    • everybody resembles the God he understands. If we try to make
  • Title: Karmic Relationships, V: Summary of Contents
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    • products of cosmic forces, elaborated in co operation with the Gods
  • Title: Karmic Relationships, V: Lecture II
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    • each individual, in cooperation with the Gods, has elaborated
  • Title: Karmic Relationships, V: Lecture III
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    • or would be philosophers talk about the Godhead; we expect a detailed
  • Title: Karmic Relationships, V: Lecture IV
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    • Moon God. And in lifting their eyes to Jahve, men said to themselves:
  • Title: Karmic Relationships, V: Lecture V
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    • neither gods nor men — but everywhere we encounter cosmic
  • Title: Karmic Relationships, V: Lecture VI
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    • is actually the world of the Gods — the physical and the moral
    • Gods! — I can only touch on this to-day; tomorrow we shall be
    • able to go more deeply into this experience of how the Gods are
    • the Gods themselves were men's teachers, and medicine was the wisdom
    • Gods. Fundamentally speaking, whatever is effective in medicine
    • men learnt from the Mercury Gods, or it must be rediscovered through
    • Gods, to learn from them. The stream of ancient wisdom has run dry,
    • the Gods, must be found. This is the mission of Anthroposophy in all
    • the Gods, to speak of the Saturn mysteries too.
  • Title: Karmic Relationships, V: Lecture VII
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    • spend with the Gods, shaping together with them our future
    • angel like, godlike beings would have come to the Earth instead of
    • men. But these godlike beings would have had no freedom, for in
    • on Earth. The Gods are verily our creators, but they also create our
    • karma. The fulfilment of our karma is first experienced by the Gods
    • the next earthly life, carried into effect by the Gods.
    • has lived among Gods.
    • Gods, and man becomes conscious that he will have the strength to
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • describe as a need of God — there is a reality in the life of soul
    • God, were it not that he has experienced the corresponding fact in the
    • feelings in the souls of men by giving them ideas and conceptions of God
    • God has granted me refreshment. We should have to despair of science if
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • describe as a need of God — there is a reality in the life of soul
    • God, were it not that he has experienced the corresponding fact in the
    • feelings in the souls of men by giving them ideas and conceptions of God
    • God has granted me refreshment. We should have to despair of science if
  • Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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    • rests in the human body as a gift of the gods, in order that it may
    • teaching flows from a teacher-conscience, since the God-given soul
    • by the will of God and under the guidance of God before he had
    • intimations is torn apart, he returns to what is God-given and
  • Title: Lecture: Reincarnation and Karma
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    • would our conviction be to us, that God, — by a
  • Title: Lecture: Reincarnation and Karma
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    • would our conviction be to us, that God, — by a
  • Title: Karmic Relationships, Volume IV: Contents
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    • the ancient Mysteries. The Goddess Natura. The planetary Intelligences
  • Title: Karmic Relationships, Volume IV: Lecture IV
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    • the Goddess Natura. And from their vision they had an immediate feeling
    • that this Goddess Natura shows only one side of her being to man to
    • waking life, the Goddess Natura shows only one part of her living and
    • scholars of the Middle Ages felt the great Goddess Natura as the Goddess
    • active Goddess Proserpina, the daughter of Demeter. And in the ideas in
    • light, in their mysterious occult influences. Thus from the Goddess
    • then he met the Goddess Natura who built up the kingdoms of Nature in
    • immediate vision to him. Then, having seen the Goddess Natura, the
  • Title: Karmic Relationships, Volume IV: Lecture V
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    • Seven Liberal Arts, they still saw in them the living gifts of the gods,
    • movements, but I have found no God!” So said the astronomer. And
  • Title: Karmic Relationships, Volume IV: Lecture VI
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    • find no God. It is, indeed, an entire elimination of
    • in which to commune with the gods. And here an extraordinary thing
    • philosophy of the gods of mythology, a reawakening of the old gods in a
  • Title: Karmic Relationships, Volume IV: Lecture VIII
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    • He who was sharp-witted felt himself gifted by the grace of God, and
    • speak of the god in the inner being of man.
    • had won the day, there would of course have been much talk of this god
    • every stage as an incarnation of the god who dwells within him. But the
    • higher in spiritual development, for then only do we find the god
  • Title: Karmic Relationships, Volume IV: Lecture IX
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    • reality, the goddess Natura, was conceived in a similar way to the
  • Title: Karmic Relationships, Volume IV: Lecture X
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    • almost what the Persian Gods had been, the Amschaspands who as active
    • to God, to the Idea, is a thing that permeates the Platonic conception
  • Title: Esoteric Easter: Lecture I
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    • the actually present god of beauty, of man's youthful strength, of
    • grief and sorrow, this effigy of the god was immersed in the
    • to the resurrected god, the god come to life again.
    • beauty, youth and the glory of the human soul, to the god Adonis. He
    • beheld the death of the god, of all the beauty and grandeur and
    • vigorous youth in mankind. On the Day of Mourning this god was
    • resurrection of the human soul after three days. When the god
    • stands before thy soul in the image of the arisen god of beauty and
  • Title: Esoteric Easter: Lecture II
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    • Father-God.
    • Now, in all religions embodying the idea of this Father-God there
    • Father-God with the cosmic Moon forces streaming down to Earth; and
  • Title: Esoteric Easter: Lecture IV
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    • of Ephesus. There the whole service of the Goddess of Ephesus,
    • Ephesian Mystery approached the image of the Goddess, the feeling
    • what they heard, as though the goddess were speaking, was
    • by this expression of intense joy on the part of the Goddess of the
    • being, who bears the god within him, to live on the
  • Title: Lecture: Easter
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    • God bacchus — a spring festival, connected in one way
    • we have a spring festival dedicated to Vishnu. The Godhead of
    • of God, and during the early period of Christianity is
    • Germanic world of the Gods man could also perceive the Gods
    • people say: — the ides of a redeeming God contradicts
  • Title: Lecture: Easter
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    • God bacchus — a spring festival, connected in one way
    • we have a spring festival dedicated to Vishnu. The Godhead of
    • of God, and during the early period of Christianity is
    • Germanic world of the Gods man could also perceive the Gods
    • people say: — the ides of a redeeming God contradicts
  • Title: Imperialism: Lecture 1
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    • was he? The ruler of the oriental empire was God. And for the people
    • of those times there was no God beyond the clouds, no choir of
    • spirits who surrounded the highest God — that view came later
    • looked up to, just as the Protestant mentality looks up to its God or
    • such. Extra invisible angels or an extra super-sensible invisible God
    • those whom we would today call rulers, lived a divine soul, a God.
    • The concept of a really existing godly empire,
    • being God who really physically appeared on earth, the son of heaven
    • justification was that they had to expand more and more the God's
    • subjects, then they had to worship the conqueror as their god. During
    • was to play a leading role, wasn't the god himself, but the god's
    • envoy, or inspired by the god, interpenetrated with divinity.
    • god he was entitled to wear such clothes. It was the clothing of a
    • god. That's what a god looked like. It meant nothing more than what
    • the ruler wore was the fashion of the gods. And his paladins were not
    • mentioned, when the ruler and his paladins appeared as God's envoys,
    • earthly churchly hierarchy is mirrored what God is with his
    • tendency towards the secular, although still by the grace of God.
    • side more secular, but nevertheless representative of God, on the
    • other side more church oriented, also representative of God. That
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  • Title: Imperialism: Lecture 2
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    • visible god appeared in human form as happened in the last years of
    • their pretensions, still gods. Nero, at least hypothetically, was a
    • real god in human form. In the course of time such things have lost
    • the first stage of imperialism when the god walked around in human
  • Title: Imperialism: Lecture 3
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    • in which the people's mentality considered the ruler to be a god and
    • discussion was grounded in the fact that a god in human form walked
    • It was just there. It had to be obeyed. To discuss whether the god in
    • Augustine called the “City of God” — that is, the
  • Title: Lecture: History of the Physical Plane and Occult History
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    • to some extent the Gods and Spirits who were his companions
    • path between the upper Gods and that which man was to render
    • were the great “messengers of the Gods”? When we
    • speak of all these who were messengers of the Gods or spirits
    • those wonderful Grecian Temples in which the Gods dwelt. Such
    • were called the messengers of the Gods or spiritual
    • messengers of the Gods had to emphasize the fact that the
    • man by the messengers of the Gods. This was known in the
    • various religions. And always when the messengers of the Gods
    • messengers of the Gods brought to them. The physical world,
    • Gods and what they brought. But these spiritual messengers
    • the messenger of the Gods, passed over into the other world
  • Title: Lecture: History of the Physical Plane and Occult History
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    • to some extent the Gods and Spirits who were his companions
    • path between the upper Gods and that which man was to render
    • were the great “messengers of the Gods”? When we
    • speak of all these who were messengers of the Gods or spirits
    • those wonderful Grecian Temples in which the Gods dwelt. Such
    • were called the messengers of the Gods or spiritual
    • messengers of the Gods had to emphasize the fact that the
    • man by the messengers of the Gods. This was known in the
    • various religions. And always when the messengers of the Gods
    • messengers of the Gods brought to them. The physical world,
    • Gods and what they brought. But these spiritual messengers
    • the messenger of the Gods, passed over into the other world
  • Title: Lecture: The Sermon on the Mount and the Return of Christ
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    • now become ‘blessed’ — God-filled in their
    • world. But this impulse was possible only because a God
  • Title: Lecture: The Sermon on the Mount and the Return of Christ
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    • now become ‘blessed’ — God-filled in their
    • world. But this impulse was possible only because a God
  • Title: Apocalypse of John: Summary of Contents
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    • God in himself: Jahve was the Ego-leader. That was the first
  • Title: Apocalypse of John: Introductory Lecture
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    • of the gods are merely inventions of popular fantasy. They
    • gods are the last relics, the last memories of the
    • the command: “Say to thy people that the Lord God has
    • to the Godhead whose being fills the world. “Say that
    • before this God could only take place in the Mysteries.
  • Title: Apocalypse of John: Lecture I
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    • found as the gods of northern Mythology. One might say that
  • Title: Apocalypse of John: Lecture II
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    • to see God in Jehovah they called this Divinity
  • Title: Apocalypse of John: Lecture III
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    • intercourse with gods and spirits. Such was the feeling of
    • the gods have not given us senses to no purpose. That which
    • to the good, by the god Ahriman. He controls it but the good
    • god Ormuzd helps man, when man puts himself in his service.
    • good spiritual beings, the servants of Ormuzd, the god of
    • what the gods intend.” To them the physically sensible
    • “The Gods have not left us a writing in the stars to no
    • Egyptian civilization men still sought the will of the Gods.
    • Commandments. What God commanded belonged to the ancient idea
    • those ancient times man beheld the vast writing of the gods
    • once the God of Light who had an enemy, external matter, the
    • of the gods, that which is only for the egotistical man
    • God,” who has “eyes like flames of fire and feet
    • God. He is now the leader of the fourth age of civilization,
    • could only be saved through God Himself appearing as man. The
    • world. The Son of God may therefore, as the leader of the
    • Spirits of God, and the seven stars.” What are the
    • seven principles are called the seven Spirits of God in man.
    • God, the sevenfold nature of man in his hand, then we shall
    • for our guidance the seven Spirits of God and the seven
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  • Title: Apocalypse of John: Lecture IV
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    • God and the seven stars. Then we saw how, through this
    • worship of the gods. And all customs connected with the horse
    • with your soul that which the seven Spirits of God and the
    • “This is the book of the generations of man; When God created man,
    • in the likeness of God made he him; and he created him male-female,
    • of his who has the seven Spirits of God and the seven stars.
    • the word of God and because of the testimony which they held;
  • Title: Apocalypse of John: Lecture V
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    • God, in such a way that one begins with the physical body.
    • it is a stranger. In the god Baldur the legend recognizes the
    • god of the earth-sun, the earth force. No being of the earth
    • can approach hire with hostile feelings. Hence also the god
    • the earth gods. Deep wisdom is hidden behind these legends,
  • Title: Apocalypse of John: Lecture VI
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    • previously was poured into him, he learned to feel God within
    • him. The God nearest to him, who pointed to his
    • “I,” he called Jehovah. This God was the
    • “I”-leader, and man felt the power of this God
  • Title: Apocalypse of John: Lecture VII
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    • in which the spirit of God is reflected. Let us suppose that
  • Title: Apocalypse of John: Lecture VIII
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    • can offer love even to God. It would amount to man being led
  • Title: Apocalypse of John: Lecture IX
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    • of some other grain. But God giveth it a body as it bath
    • in man, the temple of God. When, therefore, you form this body,
    • of God is measured it will be made manifest whether the soul
    • of God, and the altar, and them that worship therein. But
  • Title: Apocalypse of John: Lecture X
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    • single being which gods through the degree of consciousness
    • world where he lived among gods and spirits, of which an echo
  • Title: Apocalypse of John: Lecture XI
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    • Christ, which God gave unto him to spew unto his servants
    • side of God and holds the opposing forces chained.
  • Title: Apocalypse of John: Lecture XII
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    • follow God out of his own individual love. It was in
    • with God ...” Let us suppose that he allows to rise within
    • meaning): “This is the revelation of Jesus Christ which God
  • Title: Three Streams: The Epistle of Barnabas
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    • ordinances of God are great and rich unto you, I rejoice with an
    • then speaketh He to us; The sacrifice unto God is a broken heart,
    • and the glory of God shall environ thee.
    • shalt thou cry out and God shall hear thee; while thou
    • of God, offer resistance, that the Black One may not effect an
    • let us become a temple perfect unto God. As far as in us lies,
    • let us exercise ourselves in the fear of God, [and] let us strive
    • souls, though He was Lord of the whole world, unto whom God said
    • Himself to be the Son of God.
    • God came in the flesh to this end, that He might sum up the
    • this end therefore He endured. For God saith of the wounds of His
    • saith the Lord God; enter into the good land which the Lord swear
    • Lord my God and be glorified? I will make confession unto Thee
    • God, being Lord and future Judge of quick and dead, suffered that
    • His wound might give us life, let us believe that the Son of God
    • that He was the Son of God.
    • God.
    • God. Who is he that desireth to live forever, let him hear with
    • saith unto them; Thus saith the Lord your God (so I find the
    • it is not a commandment of God that they should not bite with
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  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
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    • not say so — that Lucifer is his God. The assertion that the
    • not in words: Lucifer is God.
    • declaring Ahriman to be his God.
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • have received from the very lips of the Gods. But men were threatened
    • possible for anything to be said to man by way of the Gods, because
    • themselves as sons of God; that is, they considered themselves
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • soul: “God be with you,” “It is God's will,”
    • himself belongs: Consider the Christians' God and then reflect
    • look up to your Gods, who are demonic beings, and really put
    • And of the God whom the Christian acknowledges the demon will say
    • — though with fear: “That is the God who now
    • the Mystery of Golgotha are approximately these: The Son of God is
    • God has died; this is easy to believe because it is foolish.
    • It is credible, perfectly credible, because it is foolish. Thus: God's
    • Golgotha. He says: The Son of God is crucified.
    • continue: “The Son of God has died. This is perfectly credible
    • because it is foolish.” The Son of God has died; it is quite
    • characteristics as a direct continuance of the working of the God
    • at least, as the Jahve-outlook was properly understood. The God of
    • Abraham, the God of Isaac, the God of Jacob, signified the continued
    • blasphemy. A God as conceived by the majority of people, a God who
    • — according to the usual telling of the story — a God who
    • but in the way usually described, would be no God of the heights. And
    • to attribute this ambition to God is blasphemy. Only when we come to
    • of the Godhead. As I have explained, the error we have been talking
    • seeing God in us. It is also false to say: I am a quite high being, a
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  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
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    • the Gods as ghosts, and later took the ghosts to be realities. Not
    • to represent the Gods, to-day they are invented to represent the
    • all that the other gods, whom I oppose, wish to give him only in the
    • a knowledge and a culture which the primal gods had intended for men
    • the being who hoped to intervene in 666 was to make himself God. He said:
  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
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    • acquired intelligence and when the cults of the Gods had arisen
    • Gods. There were great rituals then, full of significance, designed
    • Gods and of blissfulness through the Divine, It was this experience
    • rituals, intended to lead the soul to a consciousness of God. This
    • of all the sacred symbols spread out over the world by the Godhead,
    • the Godhead puts man to the test. If man is able once more to do his
  • Title: Karmic Relationships, VI: Summary of Contents
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    • Brunetto Latini's super-sensible experience of the Goddess
  • Title: Karmic Relationships, VI: Lecture I
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    • master, which the gods have given us so that we may not wilt in
  • Title: Karmic Relationships, VI: Lecture II
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    • The concept of the three forms of the Godhead — Father, Son,
    • Christianity. We look upwards to the Father God, seeing in the Father
    • God the spirituality implicit in all those forces of the Universe
    • act of the Father God, a creative act for the Earth through the Moon
    • forces of the Father God, through the Moon forces. When Christianity
    • say: As well as the Father God there is God the Son, the Christ God.
    • The Father God rules over whatever is predetermined in man because it
    • far-reaching decree: There is no God save the God proclaimed by
    • of Christianity. The God of Nature, the Father God — not
    • a God of freedom by whom men are led on to freedom — was
    • proclaimed as the one and only God. Within Arabism, where
  • Title: Karmic Relationships, VI: Lecture VI
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    • Mercury sphere through the Mysteries. Just think: What is a God
    • to modern man? A God is a Being who can never be seen on the Earth.
    • another way. The body was there, and this body was used by the God
    • himself in the Mysteries. The Gods themselves were the teachers in
    • the ancient Mysteries. The same applies to all the Gods of Greece;
    • they were all on the Earth in this sense. The God Mercury taught men
    • pass through the sphere of the Archangeloi. The God Mercury is an
    • living conceptions of all these Gods, of Quetzalkoatl,
    • enable us to behold the working of the Gods in the universe with
    • thinking, of the Gods weaving behind the being of man.
  • Title: Karmic Relationships, VI: Lecture VII
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    • first centuries as the mighty ‘Sun God.’
    • of controversy. Had this Being been fully God? Or was He both God and
    • influence of a mighty Inspiration of the descent of the Sun God
    • Christian centuries was the Goddess Natura.
    • of the Goddess Natura, and, allowing this Intuition to impress him
    • spiritual world by the Goddesses Dialectica, Rhetorica, Grammatica,
    • appeared to men in the solitude of vision as the living Goddesses
  • Title: Karmic Relationships, VI: Lecture VIII
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    • with the Gods. Michael inspires men with his own being in order that
    • of the soul with God.” In other words, therefore: when Rudolf
  • Title: Karmic Relationships, VI: Lecture IX
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    • between gods and men. The souls connected with
    • the end of the fifteenth century, Michael gathered his hosts of gods
    • these Mysteries the gods poured their secrets; in these Mysteries men
    • communed with the Gods. With an old, instinctive clairvoyance, these
    • Earth according to the intentions of the good gods; he opposes it.
  • Title: Lecture: Evolution of Human Freedom and Personal Consciousness
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    • Evolution of Human Freedom/The Idea of God
    • Concerning the Concepts of God
    • CONCERNING THE CONCEPT OF GOD
    • was in a different position from the European towards God.
    • however recognise the Hierarchies which are between God and
    • relation between God and man? Why did God create man? Why did
    • God create the world? In order that man and the world might
    • Godhead stand towards the world?
    • spirit and matter. We then come to a perfect God. How did He
    • perfection. Something similar occurred with God; He resolved
    • possible, otherwise all could not be made perfect as God.
    • God wanted to
  • Title: Lecture: Evolution of Human Freedom and Personal Consciousness
    Matching lines:
    • Evolution of Human Freedom/The Idea of God
    • Concerning the Concepts of God
    • CONCERNING THE CONCEPT OF GOD
    • was in a different position from the European towards God.
    • however recognise the Hierarchies which are between God and
    • relation between God and man? Why did God create man? Why did
    • God create the world? In order that man and the world might
    • Godhead stand towards the world?
    • spirit and matter. We then come to a perfect God. How did He
    • perfection. Something similar occurred with God; He resolved
    • possible, otherwise all could not be made perfect as God.
    • God wanted to
  • Title: Lecture: The Old Sagas of the Gods
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    • The Old Sagas of the Gods
    • The Old Sagas of the Gods
    • passing-away of the northern belief in the Gods is itself
    • “The Twilight of the Gods” represents the
    • passing-away of the Northern World of Gods. After their fall
    • a new Sun god, a new Baldur, was to prevail.
    • northern Gods through Christianity. This is the key, in four
    • was a sacred enclosure. In this two Gods were represented as
    • awakening of his higher faculties he became the God Baldur.
    • become the re-animated Baldur who was killed by the God
    • its stage of development on the Moon. Baldur is the God of
    • macrocosmic man. From him the Gods made the structure of Earth.
    • three Gods found, from Asgar, ?ASK?) and Emble (Oak) and
    • Uhne, they formed the physical man. The three Gods
    • human sheaths constructed by the Gods. The dwarf is the
    • Gods find the dwarf Antwar, as Hecht, and Otter the son of
    • dwelling of the Gods. There the chalice or draught of Wisdom
    • the first of the Asa Gods. There followed in time more
    • war between the giants and the Gods. Ymer was slain, and the
    • Gods set forth to frame the world. Ymer's body was cut to
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  • Title: Lecture: The Old Sagas of the Gods
    Matching lines:
    • The Old Sagas of the Gods
    • The Old Sagas of the Gods
    • passing-away of the northern belief in the Gods is itself
    • “The Twilight of the Gods” represents the
    • passing-away of the Northern World of Gods. After their fall
    • a new Sun god, a new Baldur, was to prevail.
    • northern Gods through Christianity. This is the key, in four
    • was a sacred enclosure. In this two Gods were represented as
    • awakening of his higher faculties he became the God Baldur.
    • become the re-animated Baldur who was killed by the God
    • its stage of development on the Moon. Baldur is the God of
    • macrocosmic man. From him the Gods made the structure of Earth.
    • three Gods found, from Asgar, ?ASK?) and Emble (Oak) and
    • Uhne, they formed the physical man. The three Gods
    • human sheaths constructed by the Gods. The dwarf is the
    • Gods find the dwarf Antwar, as Hecht, and Otter the son of
    • dwelling of the Gods. There the chalice or draught of Wisdom
    • the first of the Asa Gods. There followed in time more
    • war between the giants and the Gods. Ymer was slain, and the
    • Gods set forth to frame the world. Ymer's body was cut to
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  • Title: Lecture: The Elementary Kingdoms
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    • Godhead within him, but the nature and Being of this Godhead
  • Title: Lecture: The Elementary Kingdoms
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    • Godhead within him, but the nature and Being of this Godhead
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • pious feelings to the great God of nature Who speaks through
    • God”. Just as the great Spirit of Nature spoke to the
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
    Matching lines:
    • pious feelings to the great God of nature Who speaks through
    • God”. Just as the great Spirit of Nature spoke to the
  • Title: Challenge/Times: Lecture I: East and West from a Spiritual Point of View
    Matching lines:
    • Godhead only as the Father. The kind of thinking that is
    • embryonic stage leads to the recognition of the Godhead also
    • do gods of a lower character instead of the Elohim. I have
    • one God in nature was transmuted, because of the influence of
  • Title: Challenge/Times: Lecture II: The Present from the Viewpoint of the Present
    Matching lines:
    • exchange for God. Of course, we are frequently compelled to
  • Title: Challenge/Times: Lecture V: Specters of the Old Testament in the Nationalism of the Present
    Matching lines:
    • the gods permit such things. He does not like to ask about
    • their Jehovah God was based. The Jehovah God manifested
  • Title: Lecture: Birth of the Light
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    • lived wholly in the world of the old heathen gods and could
    • For never lived a man, who to false Gods
    • Unto the Sun-God Mithras. Then I lived
    • The radiant dwelling-place of Gods sublime.
    • I saw the ranks of Goddesses and Gods;
    • The power and work of spirits and of Gods;
    • To challenge the eternal goals of God.
    • Thus he makes up to be a God; he imitates
    • the Gods and wisdom of the Luciferic powers. The being who
    • of the Gods, to the throng of the Light-Bearer, the army of
    • of the Gods for us not to strive after wisdom; every day and
  • Title: Lecture: Birth of the Light
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    • lived wholly in the world of the old heathen gods and could
    • For never lived a man, who to false Gods
    • Unto the Sun-God Mithras. Then I lived
    • The radiant dwelling-place of Gods sublime.
    • I saw the ranks of Goddesses and Gods;
    • The power and work of spirits and of Gods;
    • To challenge the eternal goals of God.
    • Thus he makes up to be a God; he imitates
    • the Gods and wisdom of the Luciferic powers. The being who
    • of the Gods, to the throng of the Light-Bearer, the army of
    • of the Gods for us not to strive after wisdom; every day and
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • leave out of account what God has planned as the foundation
    • Living God must be sought for outside the spheres of the
    • not that of a God who directs the visible world from outside,
    • from the periphery, but a God who is incorporate in every
    • the God in Nature, in contradistinction to the mediaeval
    • conception of Nature, from which God was eliminated, was
    • and space. To Giordano Bruno, the Spirit of God exists behind
    • what way is the world in God? How is the Spirit in
    • God?” he asks, and replies: “The Spirit is in God
    • of God to be the inner moving principle of things.
    • “What Kind of God were He who
    • finally causing him to bring back into Nature the God whose
    • of Nature to the God who lives in the plants and minerals and
    • This indeed could not be the God who was the inner vital
    • principle of Nature. The God of whom Giordano Bruno spoke as
    • “circumroians et circumducens.” He must be a God
    • who worked outside Nature, a God who, first of all, made the
    • pursued the God who does not work from without the material
    • spoke of a God, a pantheistic God, who is to be found
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • leave out of account what God has planned as the foundation
    • Living God must be sought for outside the spheres of the
    • not that of a God who directs the visible world from outside,
    • from the periphery, but a God who is incorporate in every
    • the God in Nature, in contradistinction to the mediaeval
    • conception of Nature, from which God was eliminated, was
    • and space. To Giordano Bruno, the Spirit of God exists behind
    • what way is the world in God? How is the Spirit in
    • God?” he asks, and replies: “The Spirit is in God
    • of God to be the inner moving principle of things.
    • “What Kind of God were He who
    • finally causing him to bring back into Nature the God whose
    • of Nature to the God who lives in the plants and minerals and
    • This indeed could not be the God who was the inner vital
    • principle of Nature. The God of whom Giordano Bruno spoke as
    • “circumroians et circumducens.” He must be a God
    • who worked outside Nature, a God who, first of all, made the
    • pursued the God who does not work from without the material
    • spoke of a God, a pantheistic God, who is to be found
  • Title: Wrong and Right Use: Lecture 1
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    • there is a God in Heaven, I am an atheist!” Yet there are
  • Title: Wrong and Right Use: Lecture 2
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    • divine origin — everything derives from God and so
  • Title: Wrong and Right Use: Lecture 3
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    • correctly by Goethe. Kant called them God, Freedom and
    • Immortality; Goethe called them God, Virtue and Immortality. If
    • God could be seen. And they tried to produce the Philosopher's
    • modern men speak. They want to understand God through an
    • Western quarter anything is said about God, virtue or freedom,
    • translated. God is translated as gold, and an endeavour
    • substances as the thought of God does to other thoughts. The
    • materialistic colouring; if the abstract ideas of God, virtue
    • put in the place of God, virtue and immortality, so from the
    • different way on the triad, God, virtue and immortality —
  • Title: Karmic Relationships, VII: Summary of Contents
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    • deeds of Gods. Heine, Voltaire, Goethe, Eliphas Levi.
  • Title: Karmic Relationships, VII: Lecture Two
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    • known in the Mysteries simply as the God Mercury. The
    • the Art of Healing has been imparted by the God Mercury to his
    • doctor was one who had conversed with the God Mercury. But as
    • when the priest-healers had conversed with the God.
    • of and beyond space, into the spheres where the Gods have their
    • spheres of the Ether. The Gods in their love caress the world.
    • But the caress lasts long, because the life of the Gods spans
    • Gods in the Universe. Physical science has much to learn on its
  • Title: Karmic Relationships, VII: Lecture Three
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    • very truth the Gods are the Creators of the Earthly. They live
    • of Gods and of worlds which become manifest in ever greater
    • particularly favourable — kind. These Gods —
    • God such as Taotl or Quetzalcoatl to be a living reality to
    • God with whom men felt themselves astrally connected. Unlike
  • Title: Karmic Relationships, VII: Lecture Six
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    • Godhead. But it is the Power of the Holy Spirit that quickens
    • God, the one and only God. The Father is all; it is not lawful
    • to speak of a threefold Godhead. In Mohammed himself, and in
    • his followers, this doctrine of the one Father God was
    • men knew only the one, abstract God, they began more and more
    • to identify this God with thinking, to deify the life of
  • Title: Man's Being: Lecture I
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    • not enter the kingdom of God.
  • Title: Man's Being: Lecture II
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    • but which has been granted to us by the gods in the form of
    • performed in cooperation with the gods, is the fashioning
    • gods, the human being is woven during the important period
  • Title: Man's Being: Lecture IV
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    • “The letters spelled by you mean God rules the
    • recognized in the right way how the gods and the Mystery
  • Title: Man's Being: Lecture V
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    • concerning not only mankind but also the gods. The
    • the gods, that his soul, as well as his body, might die.
    • ego-being only if given the impulse by the gods to merge
    • destiny in the body of Jesus of Nazareth. The God descended
    • fallen away from the gods, had they not sent down upon earth
    • was presented as a separate god who had the same qualities as
    • Because they believed that the Christian god would be a more
    • powerful helper than their former gods. They exchanged, as it
    • were, their former gods for the Christian god. Hence the Christ
    • God.
    • must, nevertheless, be able to speak again of Christ, the God,
    • primarily local religions. People prayed to the god of Thebes,
    • to the god on Mount Olympus. They were local deities who could
    • Later the local gods, who had their abode in a definite spot,
    • were replaced by gods bound to the personalities of single men,
    • of the guiding folk heroes. Yet a people's god was either a
    • When, however, the human form was taken on by that God Whose
    • human race received a God who could be accepted as God by all
    • represent Him as the God acceptable to all mankind. Today we
    • deepen our being only by seeking the union with the God Who
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  • Title: Man's Being: Lecture VI
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    • that he had to say: “the Gods let me have this or
    • “the God within me had the experience.” It
    • he could say: “The God within me experiences the
    • those days that the God Whom one might justifiably call the
    • into himself. But in order to reach God anew, he must unite
    • the Christ, and hence with God the Father, before
    • not take the name of the Lord thy God in vain?' This is one of
  • Title: Golden Blade, 1962: About the Golden Blade
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    • from the north towards Iran, and who received from the God, whom he
  • Title: Golden Blade, 1962: Lecture 1: Natural Science and Its Boundaries
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    • mysticism often said by nebulous minds to be a way to the God
  • Title: Lecture: Reflections of Consciousness, Super-consciousness and Sub-consciousness
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    • inflicted by God upon the people who live near the volcano.
    • Gods must work in a certain way in order to establish the
  • Title: Lecture: Reflections of Consciousness, Super-consciousness and Sub-consciousness
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    • inflicted by God upon the people who live near the volcano.
    • Gods must work in a certain way in order to establish the
  • Title: Lecture: The Errors of Spiritual Investigation
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    • cannot but look with a sigh to the protective God of Time,
  • Title: Lecture: The Errors of Spiritual Investigation
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    • cannot but look with a sigh to the protective God of Time,
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • spiritual Beings between man and the Godhead — Beings who
    • essential Godhead, who is not only far above man but far
    • nothing between himself and the Godhead. Man shall live in this
    • and find his way directly to the Godhead, without any mediation
    • God without any intermediates at all.
    • his God. The question is whether, as a matter of fact, he can
    • thinking of his God, but whether he is really doing so. We from
    • God when they declare: ‘We will have none of your mediation
    • straight to our God.’ What are they conceiving in reality? Is
    • it really God whom they conceive when they think or speak of
    • God? Are they conceiving what the word God must mean when the
    • human being rightly speaks of his God? No, they are not. What
    • all the ideas and conceptions such people have of their God:
    • look up directly from their soul to God — in reality they
    • demand that we shall conceive as God nothing higher than
    • an Angel. For instance, what is called God in modern
    • Protestantism — the God of whom so much is said in
    • one is finding one's way to the highest God. The point is
    • wish to rise immediately to God. In truth, though they will not
    • admit it, they only want to rise to their God
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  • Title: Lecture: The Relation of Man to the Hierarchies
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    • spiritual Beings between man and the Godhead — Beings who
    • essential Godhead, who is not only far above man but far
    • nothing between himself and the Godhead. Man shall live in this
    • and find his way directly to the Godhead, without any mediation
    • God without any intermediates at all.
    • his God. The question is whether, as a matter of fact, he can
    • thinking of his God, but whether he is really doing so. We from
    • God when they declare: ‘We will have none of your mediation
    • straight to our God.’ What are they conceiving in reality? Is
    • it really God whom they conceive when they think or speak of
    • God? Are they conceiving what the word God must mean when the
    • human being rightly speaks of his God? No, they are not. What
    • all the ideas and conceptions such people have of their God:
    • look up directly from their soul to God — in reality they
    • demand that we shall conceive as God nothing higher than
    • an Angel. For instance, what is called God in modern
    • Protestantism — the God of whom so much is said in
    • one is finding one's way to the highest God. The point is
    • wish to rise immediately to God. In truth, though they will not
    • admit it, they only want to rise to their God
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • conception of the equality of mankind before God and
    • beings come forth equal before the world and God
  • Title: Lecture: The Birth of Christ in the Human Soul
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    • conception of the equality of mankind before God and
    • beings come forth equal before the world and God
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • phenomena were to him deeds of the gods, gestures of the gods,
    • it unfolds the strongest physical power, the gods are asleep,
    • Within his heart the peace of God does dwell;
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • phenomena were to him deeds of the gods, gestures of the gods,
    • it unfolds the strongest physical power, the gods are asleep,
    • Within his heart the peace of God does dwell;
  • Title: Cosmic Christianity: Lecture II
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    • thought is thought by Gods, primarily by the supreme Godhead —
    • the Godhead as conceived by Aristotelianism.” The intelligence
  • Title: Cosmic Christianity: Lecture III
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    • realised that what is wisdom before men is foolishness before God and
    • what is wisdom before God is foolishness before men. The impulse
  • Title: Cosmic Christianity: Lecture VI
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    • gods of nature working and weaving everywhere in the play of
  • Title: The Mission of the Individual Folk-Souls
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    • Lecture Nine: Loki - Hodur and Baldur - Twilight of the Gods.
    • Lecture Eleven: Nerthus, Freyja and Gerda. Twilight of the Gods. Vidar and the new Revelation of Christ.
  • Title: Mission/Folk-Souls (1970): Contents
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    • Twilight of the Gods
    • the Gods. Vidar and the new Revelation of Christ
  • Title: Mission/Folk-Souls (1970): Synopses
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    • The two races of gods in Teutonic mythology; the Vanir
    • Germania. Worship of Goddess Nerthus. Evolution on physical plane inspired
    • Fenris Wolf. Forces of old Gods no longer avail. Danger of survival
  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • the Semitic-Hebrew people and why Jahve describes Himself as the God
    • Abraham, Isaac and Jacob. When he declared himself to be the God of
  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • Gods, but also to philosophies where we meet it again in the form of
    • represent the one God, the Monon.
    • tri-unity, just as the one God of Christianity is divided into Three
  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • compares the superficial aspects of the stories of the gods and
    • attempts to demonstrate that the figure of a particular god which
    • the gods, or even at its philosophy.
    • unity of the Godhead, because he enjoyed direct perception into the
    • above man. The old Gods, however, who were active before the Gods
    • Nordic man perceived the figures of the Gods, the divine Beings
    • Mimir the magic draught of the Gods, that magic draught which once
    • understanding of these individual Gods. Germanic-Nordic man perceived
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • Loki - Hodur and Baldur - Twilight of the Gods.
    • and Baldur — Twilight of the Gods.
    • himself for this loss by exchanging Baldur for a God who had
    • rise to a consciousness of God. Unlike the peoples of the Near East
    • the Incarnation of the Godhead, through whom you too will be able to
    • been the destiny of the old Gods and what was their relation to other
    • override that which comes from the Gods and will, in its turn, be
    • Gods. And again we shall see that all the events which were portrayed
    • in the wonderful picture of the Twilight of the Gods. That is the
    • occult background to the Saga of the Twilight of the Gods.
    • fact first plays a definite part in the Twilight of the Gods because
    • the Twilight of the Gods the role of Odin's avenger is a
    • mighty vision of the Twilight of the Gods.
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • image of the Twilight of the Gods, it will be well to establish a
    • in the God Thor the bestower of the ‘I’, the God who
    • same time he felt that this God was still united with the collective
    • herself with the God of the individual ‘I’, with Thor,
    • simply the precipitation of what the God Thor had given to the human
    • From the gift of the ‘I’ by the God Thor or Donar to the
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • Twilight of the Gods.
    • Twilight of the Gods.
    • will understand the account Tacitus gives of the Goddess Nerthus
    • He relates that the chariot of the Goddess Nerthus was driven over the
    • been a matter of actual vision. This Goddess offered the human bodies
    • who is intimately related to the Goddess Nerthus is her masculine
    • gradually evolving soul the workings of this old vision of the Gods
    • within him some spark of a God who was directly descended from those
    • and felt that the God Freyr and his sister Freyja who were once upon
    • a time specially favoured Gods of the North, had originally been
    • twilight of the Gods embraces a significant vision of the future, and
    • etheric clairvoyance he will realize that the forces of the old Gods
    • the day of Ragnarok (the Twilight of the Gods) Odin is swallowed up
    • these details which are set down in the Twilight of the Gods will
    • Fenris Wolf. We learn of this too in the Twilight of the Gods.
    • the Mysteries and occult schools — the God who should await his
    • of the Gods we realize that Teutonic mythology gives promise of
    • people, but recognizes the God of all mankind.
  • Title: Lecture: Wonders of the World: Cover Sheet
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Publisher's Note
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Contents
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • Impulse into human evolution and the activity of the planetary gods. (21st
    • The true meaning of ordeals of the soul. Progressive gods and backward
  • Title: Lecture: Wonders of the World: Lecture 1
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the messenger of the gods, and in view of what our
    • knowledge of the gods and of divine things, knowledge of
    • that ancient clairvoyance. He looked up to that goddess called
    • gods, so that they should not cause the hearts and souls of men to
  • Title: Lecture: Wonders of the World: Lecture 2
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • to the gods as food. We know too that the gods recognised the impious
    • nature of this act, and only one — a goddess — partook of
    • a shoulder-blade. That goddess was Demeter. In this remarkable touch
    • human soul, is carried off by Pluto, the god of the underworld. The
    • Demeter, the fecundating goddess of the whole world, the clairvoyant
    • about the development of the Greek gods. I pointed out how Demeter
    • in ancient times. Now there were also other gods working in like
    • was the same with other gods. In nourishing human beings, in causing
    • whole of their outer conduct. When the gods assumed the forms they
    • the forces of Nature. Thus the gods withdrew from the forces of
    • of Greek thought in the matter, that originally the gods bestowed
    • Nature more or less withdrew, and later the gods substituted a moral
    • Mysteries they saw the activity of the gods, as previously they had
    • earliest Greek period attributed the moral law to the same gods who
    • but to gods who had come down to men and who had in the Mysteries
    • gods! When in old age Eros begins to withdraw from the human body,
    • of the Greek gods. That will be the greatest event for the future
    • only see the Godhead in a body which was visible to the physical eye,
    • meaning in the old Rosicrucian formula about God the Son, who once,
  • Title: Lecture: Wonders of the World: Lecture 3
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • macrocosm and consequently peopled the world with the gods who were
  • Title: Lecture: Wonders of the World: Lecture 4
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the position of the three great gods, Zeus, Poseidon and Pluto in
    • far more closely bound up with the human being than the other gods
    • human. That god is Dionysos. Just as we have to look upon Pluto as
    • gods’. In the language of olden time ‘the gods’
    • — but the bodies of gods? What has gone forth into space from
    • the bodies of the gods has become star. Looking up into the starry
    • said to himself: ‘The spiritual beings whom we revere as gods
    • of gods, gods whose souls work on in the world in another way,
    • defined in this abstract way, as bodies through which the gods
    • one has to understand that the stars are bodies which the gods have
    • this we find the difference between all the planetary gods and the
    • the planet Venus, and of the connection of other gods with other
  • Title: Lecture: Wonders of the World: Lecture 5
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • knows, Dionysos is one of the Greek gods, and the question must have
    • arisen in your minds as to the nature of the Greek gods in general. I
    • the higher hierarchies the ancient Greeks regarded their gods as
    • quite clear from the way in which they depicted their gods, giving
    • have to strive to make progress, the gods immediately above them do
    • have. In fact, compared with the gods of Egypt or Persia, the Greek
    • gods needed so much to make progress in their own evolution that they
    • human. The bond between gods and men was looser than ever before. It
    • their gods as so human. This very fact may well prompt us to ask
    • their gods. We can be in no doubt — their very qualities
    • what these gods were trying to do, what they were seeking to gain by
    • that all their gods were imbued with the Luciferic principle.
    • towards their gods is in sharp contrast to that of another people. We
    • Elohim, that Jahve, belonged to the gods who could not be directly
    • ancient Hebrew consciousness of God is wonderfully portrayed in that
    • ‘Curse God and die.’ There is something magnificent,
    • evolution on the Moon. But we are not told that the Greek gods
    • their gods did nevertheless incarnate in physical bodies,
    • gods we have beings who underwent their fleshly incarnation in
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • year's Cycle. I am referring to the world of the Greek gods and
    • Greek gods? The reason is that such a study can provide — as
    • gods. Anyone who looks upon this world as having no inner coherence,
    • express. This world of the Greek gods, in its wisdom-filled
    • of the Greek gods, we cannot help seeing the equivalent of our own
    • drawn to yet another thing. While the rest of the gods represent what
    • Zeus and the other figures of the upper gods ... the ancient Greek
    • different from what lived in the gods of Zeus's world.
  • Title: Lecture: Wonders of the World: Lecture 7
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • associated with the upper gods — with Zeus, Poseidon, Pluto,
    • everything which had to do with the upper gods exoterically, by means
    • gods, and what was withdrawn into the sanctity of the Mysteries? What
    • was the fundamental difference? In their ideas about the upper gods,
    • instructed by the gods, it was the truth. They meant that men who
  • Title: Lecture: Wonders of the World: Lecture 8
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • man there lies something which once upon a time the gods implanted in
    • ‘The gods have sacrificed a piece of their own existence, they
    • certain indolence say: ‘What do I want with knowledge? The gods
    • one it had earlier in the body of the gods, but in a mysterious way
    • we give it back again to the gods in the form which it has acquired
    • noble heritage which the gods have given us, so that they may share
    • gods themselves in the depths of our life-body we are unable to give
    • back to the gods again in the same state in which we received it, but
    • the Earth. Thus we have indicated two realms of gods, two spiritual
    • try to form an idea of how the one category of gods is related to the
    • other. Please take careful note of the relationship of those gods
    • Beings whom we have just referred to as gods, dividing them into two
    • what takes place within the divine-spiritual world. The gods who were
    • pronounce unreal; they were Beings, they were other gods. Thus we
    • have generations of gods whose reality is original, and others who
    • — of the gods directly associated with the Saturn, Sun and Moon
    • evolutions. They are the gods who surround the world-sphere in the
    • categories of gods; one of them is the thought-world of the other, is
    • soul-existence. What have we so far usually called the gods who are
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • coming from what I called yesterday the upper gods, the gods who were
    • in a sense the representations of the sub-earthly, the Chthonic gods.
    • gods, those who, in the sense we explained yesterday, were the
    • Whereas the other Beings among the upper gods refused to take the air
    • essential part of the dwelling-place of the upper gods, whom we
    • everything in it which is those upper gods is there only in etheric
    • representations of the lower gods; but the gaseous element in the sun
    • associated with the other upper gods, but was also connected with the
    • gods wear, you see that not only their clothing, but also their
    • gods.
  • Title: Lecture: Wonders of the World: Lecture 10
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • they saw in the figures of their gods. As soon as the Greek became
    • Greek thoughts about their gods contained far more reality than the
    • namely that the Greeks formed pictures of their gods out of fantasy,
    • the case of the Greek gods, this very thing would have made it
    • upon these closed regions countless generations of gods, of spiritual
    • the gods have created. For man has stamped into it all that through
    • by the thought: ‘You are actually the aim and goal of the gods.
    • It is to create you that the gods have laboured.’ Here he
    • gods, and in lowliness assimilate it, otherwise it will lead to
    • of the gods, we in this world have every occasion for pride, for
    • presumption. When we see the gods in the macrocosm exerting
    • us to make our ideas as to how the gods have laboured at the
    • discovered by Broca. It is because the gods, or the Spirits of the
    • region of the upper gods or spirits, spirits who are only the ideas
    • or representations of the real gods; thus we come into a world which
    • ideas of the gods, he cannot attain to true reality. But if
    • gods. But in order to reach these we have first to penetrate through
    • This leads us into egotism and cuts us off from those lower gods.
    • try to reach the upper gods we come to the void, to the world of mere
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  • Title: Wonders of the World: Complete Edition of Works
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • gods who were described so gloriously by Homer nearly 1000 years before
    • Gods of Greece, Zeus or Apollo, from the figure dying on the Cross,
    • the very social life of the town. It was as though a citadel of the Gods
    • one of those revelations sent to one in women's form by the Gods of
    • represented in the figures of its gods and honored above all else by
    • or was speaking those uplifting, godly words to Christian devotees,
    • artistic forms their ideas of the gods united with the formless element
    • poured into their statues their conception of the way in which the gods
    • worked upon the world. How this working of the gods is experienced
    • soul had learned to form of the Greek gods is expressed in the Parnassus,
    • with it's new and significant interpretation of the Homeric gods. These
    • are not the gods of the Iliad and Odyssey; they are the gods as perceived
    • mighty gods, is resurrected in the works of Raphael.
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • gods who were described so gloriously by Homer nearly 1000 years before
    • Gods of Greece, Zeus or Apollo, from the figure dying on the Cross,
    • the very social life of the town. It was as though a citadel of the Gods
    • one of those revelations sent to one in women's form by the Gods of
    • represented in the figures of its gods and honored above all else by
    • or was speaking those uplifting, godly words to Christian devotees,
    • artistic forms their ideas of the gods united with the formless element
    • poured into their statues their conception of the way in which the gods
    • worked upon the world. How this working of the gods is experienced
    • soul had learned to form of the Greek gods is expressed in the Parnassus,
    • with it's new and significant interpretation of the Homeric gods. These
    • are not the gods of the Iliad and Odyssey; they are the gods as perceived
    • mighty gods, is resurrected in the works of Raphael.
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • of the Olympic Gods — enacted in unison with the deeds, purposes
    • or Niebelungen saga are represented Gods or Heroes of primeval humanity
    • all the special form of the intervention of the Gods in Homer. Let us
    • figures of the Gods intervene in the events in Troy? They so intervene
    • it is difficult to use a name for them; one can not say Gods, one cannot
    • as an independent ego-being, but in which the Gods, super-sensible, spiritual
    • Gods, and the present-day humanity which indeed begins with Agamemnon.
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • of the Olympic Gods — enacted in unison with the deeds, purposes
    • or Niebelungen saga are represented Gods or Heroes of primeval humanity
    • all the special form of the intervention of the Gods in Homer. Let us
    • figures of the Gods intervene in the events in Troy? They so intervene
    • it is difficult to use a name for them; one can not say Gods, one cannot
    • as an independent ego-being, but in which the Gods, super-sensible, spiritual
    • Gods, and the present-day humanity which indeed begins with Agamemnon.
  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • powerful healing force, is the weapon which the gods bring to bear
    • is indeed a cosmic force whereby the higher gods endeavour to
    • as the gods with
    • for the gods: “That occurrence in the great expanse of space
  • Title: Easter Festival: Lecture I:
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    • festival stood a likeness of the god Adonis, who represented
    • ancients in many respects undoubtedly confused the god's image
    • be the actually present god, the god of beauty and youthful
    • deepest grief and sorrow, the god's likeness was immersed for a
    • gave way to songs of joy and hymns to the resurrected god, the
    • god who had come back to life.
    • even the god Adonis, representative of all the beauty,
    • youthfulness, and grandeur of the human soul. The god Adonis
    • beheld the death of the god, the death of human beauty,
    • grandeur, and youthful vigor. This god was immersed in the sea
    • after three days. When the god — or rather his likeness
    • risen god of beauty and youth.
  • Title: Easter Festival: Lecture II:
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    • our Christian conception as the First Person of the Godhead, as
    • God the Father.
    • all the religions in which the concept of the Father-God played
  • Title: Easter Festival: Lecture IV:
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    • Every aspect of the service to the goddess of Ephesus, known
    • of the goddess, they had the sensation of hearing her
    • hear the goddess thus express her heartfelt delight in
    • on Earth as physical beings who carry the god within us:
  • Title: Festival of Easter: Lecture 1
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    • people saw in the statue the actual god of beauty — the
    • hymns about the risen god, the god who had come back to
    • human soul. The god Adonis dies also. He passes into the water,
    • god, men saw the death of all that was beautiful in humanity,
    • sadness the god was laid beneath the waves on a day of mourning
    • after three days. As the god, or rather the likeness of the
    • god, was raised from the water, the well-instructed believer
    • soul in the likeness of the risen god — the god of beauty
  • Title: Festival of Easter: Lecture 2
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    • are mono-theistic, the worship of the one Godhead. This is that
    • Godhead of whom, in accordance with Christian acceptance, we
    • Father-God lived, there has existed more or less, but
    • between this God and the cosmic moon-forces, a connection
  • Title: Festival of Easter: Lecture 4
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    • goddess of Ephesus, who is named esoterically Artemis, was
    • of Ephesus approached the image of the goddess, an enhancement
    • heard might be given in the words of the goddess somewhat as
    • inward joy on the part of the goddess exercised a very profound
    • physically clothed being, who bears God within him, to carry on
  • Title: Fifth Gospel (1950): Lecture I
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    • portraying a god in combat or a human being in whose soul a god
    • the gods concretely and perceptibly real. Think of Homer and of
  • Title: Fifth Gospel (1950): Lecture III
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    • the sight of God is often foolishness in the sight of men.
    • men the Christ Being spoke with the impressiveness of a god. As
    • stage the God became a Man. Like someone who in the throes of
    • god-begotten power ebbed from Him. There before us is the
    • before the Cross, mocking the powerlessness of the God who had
    • become Man, in the words: If thou art a God, come down from the
  • Title: Fifth Gospel (1950): Lecture IV
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    • descended upon the Prophets, that the word of God Himself had
    • demons for gods, even of having in their idols the images of
    • priests and, as they believed, also by their god. And now, as
    • blessing of the god might come upon them. While this was
    • the people around who believed that their god had returned to
  • Title: Fifth Gospel (1950): Lecture V
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    • the primeval Gods and Spirits — these kingdoms have grown
    • other Gods and acknowledge me! And Lucifer described all the
    • temptation, the Christ Being knew how the gods are truly served
    • could indeed be known on earth but that the God who had for the
    • how He had lain at that ancient altar where instead of gods,
    • the God: What I have to tell human beings is not how the gods
    • Temptation there remained something which, in a God, is
    • as those connected with the worship of heathen gods — and
  • Title: Lecture: The (Four) Great Virtues
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    • brain is altogether a work of the Gods. The brain is permeated by
    • the divine. In practice Injustice is equivalent to the godless;
    • against God, the God from whom we spring, if we do any man injustice.
    • ourselves were still in the womb of the godhead. And we have two
  • Title: Lecture: The (Four) Great Virtues
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    • brain is altogether a work of the Gods. The brain is permeated by
    • the divine. In practice Injustice is equivalent to the godless;
    • against God, the God from whom we spring, if we do any man injustice.
    • ourselves were still in the womb of the godhead. And we have two
  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • “Here is necessity, here is God!” “I have an
  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • operations one could gain the favour of these gods, or their
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • current. The God of the Orient, universal legislator and giver
    • of Grace to men, became a God of judgment. Universal law in the
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • the Gods still helped man by such experiences, they were entirely regular
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • the Gods still helped man by such experiences, they were entirely regular
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • In ancient times, when the Gods still
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • In ancient times, when the Gods still
  • Title: Effects of Occult Development: Lecture IV
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    • for he gradually feels shine within him a God-given wisdom! I
    • God-given wisdom, the student constantly becomes more and more
    • this wisdom, this God-given wisdom, streams into one's etheric
  • Title: Effects of Occult Development: Lecture VII
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    • commandment says: Thou shalt not take the Name of God in vain
  • Title: Effects of Occult Development: Lecture X
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    • Gods. A man who knows how to grasp this thought in all its
    • union with what has fallen away from the God-willed evolution
  • Title: St. Augustine, St. Simon and Auguste Comte
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: St. Augustine, St. Simon and Auguste Comte
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: The Social Question and Theosophy
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    • before God. In times prior to that, there had been no such
    • God and before mankind”—when one considers the actual
    • equal before God. This earthly life hasbeen bearable only by
    • being so considered that all are equal before God.
    • God more and more to equality in material existence itself.
    • because it is filled with God, filled with divine wisdom, and
  • Title: The Social Question and Theosophy
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    • before God. In times prior to that, there had been no such
    • God and before mankind”—when one considers the actual
    • equal before God. This earthly life hasbeen bearable only by
    • being so considered that all are equal before God.
    • God more and more to equality in material existence itself.
    • because it is filled with God, filled with divine wisdom, and
  • Title: Architectural Forms
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    • “In God, with the elevation of the human intellect (and
    • “In, and with man, God is seeking a guiding principle
    • senses his God, as does, for that matter, the whole present
    • stands at a critical turning point. So he says: “In God
    • God is seeking a guiding principle.” As a man he
    • guiding purposes; but he senses a God who seeks guiding
    • creation (the Creation of God) into the paths of conscious
    • book closes: may some God, hovering somewhere about, find a
  • Title: Architectural Forms
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    • “In God, with the elevation of the human intellect (and
    • “In, and with man, God is seeking a guiding principle
    • senses his God, as does, for that matter, the whole present
    • stands at a critical turning point. So he says: “In God
    • God is seeking a guiding principle.” As a man he
    • guiding purposes; but he senses a God who seeks guiding
    • creation (the Creation of God) into the paths of conscious
    • book closes: may some God, hovering somewhere about, find a
  • Title: Goethe's Secret Revelation: Lecture II
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    • there is God!’
  • Title: Goethe's Secret Revelation: Lecture III
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    • went among men and stood up before God, and God said to him:
    • ‘The Prologue in Heaven’ where God speaks with
    • which he had erected to the ‘great God’ of Nature, a
    • part of nature and ends in a vision of God. You find here no dry,
    • one's God,’ and this resembles a confession on Goethe's part,
    • opponent of the God of Light. In everything connected with the
    • necessity; here is God!’ — ‘I have an idea
    • speaks out of such Eastern writings. It seems as if the gods
  • Title: World History: Contents
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    • December 1923The jealousy of the Gods and the jealousy of men
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • ‘Out of the whole great cosmic existence the Gods have created,
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • feel how God works in his hand, in his very fingers, works in
    • that such conquest was willed of the Gods. The longing for
    • from the Gods, that came even for human consciousness
    • from the Gods. For how did external objects present themselves
    • man who is free to move in the world without the Gods,
    • one for whom the Gods cast out the world-content into the
    • God-forsaken, Spirit-forsaken, he learned also to know a still
    • Second Hierarchy. Knowing the world bereft of God, he learned
    • the Gods in a God-bereft earthly substance.
    • compensation for this, however, they met in this godless land
    • the high Gods of the Seraphim, Cherubim and Thrones. As
  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • able to say: In me live the Gods. And he looked upon his Ego,
    • spirit-and-soul nature into which the Gods descend, and on the
    • they felt the presence of the Gods, but to say ‘I’ to that
    • There was in that city a Mystery, the Mystery of a Goddess, and
    • of the Goddess Artemis. When we look to-day at pictures of the
    • goddess Artemis, we have perhaps only the grotesque impression
    • was this image of the Goddess Artemis. When the pupil was led
    • the influence of the Goddess Artemis, they were able, on the
  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • the Word was with God. And a God was the Word.’ In Ephesus, the
    • far-off beginning of things was the Logos, and It was with God
    • and Itself was a God.’
  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • in the Mysteries the immediate presence of the Gods themselves,
    • guide the events and phenomena of Earth. The Gods were
    • of the Gods, the Mediator between the Gods and the Earth.
    • associated with the God, with the chief God of Mercury. Through
    • Earth, men came into a special relation with the God
    • the Gods. In relation to the animal kingdom he felt as though
    • Oriental Mysteries the Gods themselves appeared among the
    • Gods, where the Gods bestowed upon men through the priests what
    • Greek Mysteries appeared rather the images of the Gods, the
    • indeed Gods, but for man it is only possible to have pictures
    • of these Gods, just as we have in our memory pictures of past
    • pictures; pictures of the Gods, and not the Gods themselves.
    • to certain Gods at a time determined by a particular
    • constellation of the Moon. At that special time the Gods would
    • the Gods. The God, so to speak, came in his phantom or
    • he had undergone, had been made worthy to receive the God in
    • with Artemis, with the Goddess of the Mystery of Ephesus, still
    • to approach the Gods. So that on the one hand, in the content
    • ancient time of the Gods. The connection of man with the
    • that yet remained to man of the old time of the Gods. Scarcely
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • Gods.
    • continuous divine process. The Gods had their purposes in Earth
    • evolution. The Gods willed this or that, and this or that came
    • to pass on the Earth below. The Gods worked on the will of men,
    • inspired from the Gods. Gods willed: men carried it into
    • abstractions. In Rome the very Gods themselves became
    • over the world, into which man's old nearness with the Gods
    • the East the ancient vision of the Gods fell into decay after
    • movement — for the Gods themselves work in the bodily
  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • The Envy of the Gods and the Envy of Men
    • erect places where we Gods can find the men who do sacrifice
    • knew, were conscious that in the places of the Mysteries Gods
    • world depends on what takes place between Gods and men in the
    • Gods.
    • most awful: The Jealousy of the Gods. In those times the term
    • God was applied to all beings of a super-sensible nature,
    • Earth in a physical body. Many and varied kinds of Gods were
    • that ancient time the ‘Jealousy of the Gods’ was something very
    • what the good Gods held out to them in the Mysteries. For it is
    • human hearts and the good Gods, and this intimate relationship
    • and nearer to the good Gods. And there arose a jealousy on the
    • part of the Gods, a jealousy concerning man. Over and over
    • Jealousy of the Gods.
    • Greeks knew very well that this Jealousy of the Gods exists;
    • conscious that there are Gods — that is,
    • a world filled with the jealousy of certain kinds of Gods. Ever
    • this Jealousy of the Gods. And that which had to be done in the
    • the Jealousy of the Gods pervades the spiritual atmosphere over
    • daring, and in spite of the misunderstandings of Gods and
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  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • directed primarily to the super-sensible world, to the Gods, to
    • concepts that were concerned primarily with the Gods, men were
    • concepts — worthy of the Gods as they were — a man
    • like, but they have nothing to do with the Gods and are not
    • worthy of the Gods. Hence to souls who have completely
    • succumbed to materialistic ideas that are unworthy of the Gods,
    • you may not enter the world of the Gods as long as you hold
    • objects; you have amassed no ideas that are worthy of the Gods.
    • Within the I of God.
    • From God, Mankind has Being.
    • Where the eternal aims of Gods
    • star, my dear friends! We shall see whither the Gods will lead
  • Title: What was the Purpose of the Goetheanum
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    • of the Christ-God in the body of Jesus of Nazareth. It shows
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • of the Christ-God in the body of Jesus of Nazareth. It shows
  • Title: Goethe, Comte and Bentham
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    • demonology. The Gods of the ancient Mythologies were seen as
    • the world straight up to the Gods! How close the Greek felt his
    • world of the Gods to the world of Man.
    • arrangements were a consequence of a copy of the Deeds of the Gods.
    • individual Gods, — the Christians called them Angels —
    • as in the place of living Gods there now appeared abstract,
    • social structure, was lost. First the Gods, later the metaphysical
  • Title: Goethe, Comte and Bentham
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    • demonology. The Gods of the ancient Mythologies were seen as
    • the world straight up to the Gods! How close the Greek felt his
    • world of the Gods to the world of Man.
    • arrangements were a consequence of a copy of the Deeds of the Gods.
    • individual Gods, — the Christians called them Angels —
    • as in the place of living Gods there now appeared abstract,
    • social structure, was lost. First the Gods, later the metaphysical
  • Title: Meditation and Concentration
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    • not lie with the heavens. The Gods are giving wisdom to man:
  • Title: Meditation and Concentration
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    • not lie with the heavens. The Gods are giving wisdom to man:
  • Title: Tree of Knowledge and the Christmas Tree
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Tree of Knowledge and the Christmas Tree
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Karma of Vocation: Lecture I
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    • all the kingdoms of nature up to God. He then did this in a
    • is necessity, there is God.”
  • Title: Karma of Vocation: Lecture II
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    • stand to make of them an altar to the great God of Nature? He
    • to the great God of Nature. How impressive and beautiful is
  • Title: Karma of Vocation: Lecture IV
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    • men learned from the will of the gods what was to happen here
    • and gods, but it is the one God that is important; with Him
    • coming into contact with one god, especially during
    • in the eyes of God
    • the gods and the welfare of humanity, would be successful.
  • Title: Karma of Vocation: Lecture VIII
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    • permitted to say, so much love. Even God does not require any
    • possession from God or through my own endeavors in my vocation.
    • be said that the animal frequently devours his god, but
    • things on earth, created gods). ... Besides, the sectarians
    • spirit within us, in order to protect the God within us. It was
  • Title: Karma of Vocation: Lecture IX
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    • beings who have their place between man and the real Godhead,
    • whatever between himself and the Godhead, but to live in the
    • then to find his way directly to the Godhead without the
    • mediation, face to face with their god.
    • imagines he can find the way to his god, but rather
    • a conception of his god, but whether he really does have such a
    • directly from our souls to our god.” What is the concept held
    • by such men? Do they really have a conception of God when they
    • speak of Him? When a man speaks of his god in a justifiable
    • God?
    • form of their god, what is really represented in such concepts?
    • that they look up directly from their own souls to God are
    • one should conceive nothing higher under the term God
    • than an angel. For example, what is called God in modern
    • Protestantism, the God about whom there is so much talk among
    • highest God, but to what such a person really does find the
    • their god. Although they do not admit it, the truth is that
    • what they wish to do is to ascend only to their own god,
    • one god, but he is nothing but a phantasm. The truth is that,
    • in surrendering to this phantasm, each speaks of his own god;
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  • Title: Karma of Vocation: Lecture X
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    • ancestral god really attained a condition of union with what he
    • then descended further and began to worship those gods who are
    • Roman Caesars had themselves worshipped as gods, how they
    • really were “gods” to the people, we shall know that at the
    • beings in an entirely different way from that of the gods of
    • other persons make their gods. The Christ is found in different
    • such as a Roman Caesar comes to be worshipped as a god, he
    • higher gods such as the exusiai implanted into earthly
    • higher gods had initiated in connection with man. He wished to
    • earth by the higher gods that prevented them from becoming
    • the God of the Old Testament, the Jahve God, was concerned that
    • maligning the Jahve God as a mere moon god. She wanted to
    • to represent the Jahve God as the god of the mere lower nature,
    • maligning the Jahve God, representing him merely as the god of
    • Jahve God in evolution. It was necessary that the Christ should
    • God, who beareth the sins of the world.” The full significance
    • himself. He is the one God who descended to earth and took away
    • nature dies. Christ offers Himself as the Lamb of God, who
    • representations of the ancient gods could set triumphant beings
    • gods have done; it should learn not to construct machines in an
  • Title: Mysteries of the Sun: Lecture I
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    • of course and indeed everything — was from God. And what
    • to take on new concepts. So he says: The world is from God,
    • all comes from God. As we now have Soviet rule that is from
    • God too. Bolshevism is certainly sent man by God. Since
    • everything is from God, Bolshevism as well must come from
    • beautifully plausible that the devil is from God? Naturally
    • the devil is appointed by God — according to the same
    • Mystery of Golgotha men could worship the God, the Christ, in
  • Title: Mysteries of the Sun: Lecture II
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    • Thank God we do not know anything of our head for knowing of
  • Title: Mysteries of the Sun: Lecture III
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    • of the Godhead, now became an abstract concept — Pneuma.
    • external. When the Greek talked about his Gods, he did so in
    • concrete figures behind these Gods. For the Romans the Gods,
    • date, the Roman Caesar was held to be God. The Godhead
    • himself a God because the concept of God had become
  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
    Matching lines:
    • in the law that one should not use the name of God in vain. The
  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
    Matching lines:
    • direction of the world, even of the wisdom of God, for why has
    • God not seen to it that the beautiful, the wonderful, the
  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • based on God are reconciled, nor this more immanent or
    • the Godhead and the glory of the Christian view; it is bound to
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • of the Greek spirit, he sees Necessity, he sees God.
  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • when there is so confused a representation of God that it
    • commandment holds good not to take the Name of God in vain.
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • seriously. The Christians have a precept that the name of God
  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • up to the end of his life, of the “God within
    • god-forsaken dilettantism. He may laugh at these things from
  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • Intellect in Man and Nature Bereft of the Gods
    • divested of the human being, there are no Gods. That is
    • divested of the human being there are no Gods, any more than
    • which the Gods have separated off from themselves in the
    • the Gods — the spiritual Beings — are no longer
    • the Gods; where are the creative spiritual Beings? If I were
    • to make a drawing, It should have to draw the Gods
    • within the human being. The truly creative Gods have
    • the subject of the Gods indwelling the being of man,
    • that “the Body of man is the Temple of the Gods,”
    • the dwelling place of the Gods is inside the bounds of the
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • acquired of the outer world must be given into the hands of the Gods.
    • the Gods, must, as it were, become an act of divine worship. All the
    • try to acquire knowledge for the sake of the Gods, just as wheat also
    • our knowledge must be rendered fit for the Gods by our attitude towards
    • was really a holy thing, conceived as an offering to the Gods. Moreover
    • with the feelings that it must be offered up to the Gods. In the future
    • Gods is also a real process. It would lead too far afield to-day if
    • and of necessity there. For Ahriman is the God of hindrances.
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Teachings of Christ the Resurrected
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    • them. But the Gods would not have told them anything
    • but it is at the same time an affair of the Gods. Only through
    • the events on Golgotha did the Gods learn to know inwardly of
    • provided ye are able to perceive that a God has passed through
    • teaching that a God had experienced human destiny —
    • for the Gods of previous epochs had not had this experience in
    • their own spheres — and that this God had united Himself
    • is needed in order to read from any catechism that God is
    • wisdom is what the Gods themselves have acquired through the
    • in the passing of a God through the human destiny of birth and
    • significant teachings of a God's experience in the human
    • of this communication of a God to mankind we shall draw the
  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • of religion without God.
    • consciousness, the godly-religious content to enter again into
  • Title: Article/Lecture: West-East Aphorisms
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    • Powers sang through man to men. The cosmic word resounded from the gods
  • Title: Article/Lecture: West-East Aphorisms
    Matching lines:
    • Powers sang through man to men. The cosmic word resounded from the gods
  • Title: Origin and Destination of Humanity: Lecture I: What Does the Human Being Find in Theosophy?
    Matching lines:
    • said: but in such a world view I find nothing of God. — Laplace
    • of God. And also the other sciences do not need one. Is anything of
    • images which one had formed about God and soul in imperfect, primitive
    • being rediscovers the divine really in himself, so that he finds God
    • in his inside, then he can say to himself: God who is working in my
    • inside is the God of the universe, is that who is working within and
    • force of the world. If the human being wants to recognise God, creating
  • Title: Origin and Destination of Humanity: Lecture II: The Nature of the Human Being
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    • and fashion the living garment of God.
  • Title: Origin and Destination of Humanity: Lecture III: Reincarnation and Karma
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    • of the gods taking revenge externally. There the process expresses itself
    • the means of communion with God. The prayer should completely evoke
    • internally for the kingdom of God in the human being in the deeper
  • Title: Origin and Destination of Humanity: Lecture V: Theosophy and Tolstoy
    Matching lines:
    • as an ideal from the inside of the soul, from God who lives in it. That
    • of God in external gestures, in the forms, but inside. Then you understand
    • by the God in yourselves, if you listen to your soul. Do not be wrapped
    • rising from his soul what rises in his heart what God has lowered in
    • which the human being experiences as the kingdom of God if he becomes
  • Title: Origin and Destination of Humanity: Lecture VI: The Soul-world
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    • highest pours into the soul and that it reappears as God's light.
  • Title: Origin and Destination of Humanity: Lecture VII: The Spirit-land
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    • which he brings as it were as a messenger of God in to this physical
    • in as a messenger of God to this world. The messengers of God come from
    • It grows, equal to God, with joyful delight.
  • Title: Origin and Destination of Humanity: Lecture VIII: Friedrich Nietzsche in the Light of Spiritual Science
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    • we find shown the destiny of the god Dionysus. This was the solution
    • the god in himself, and this awakening is the awakening of the god who
    • have come. The living god Dionysus was the great figure of the Greek
    • so that one can even now find the God-man on the bottom of the soul
    • This is the shout of the present human being for the God-man, for wisdom
    • German mystic) says: God has died so that I also die away toward the
    • world and become a god. Nietzsche also says this in a prose saying:
    • “If there were a God who could stand it to be no god?” Nietzsche
    • says that there is no God! He did not understand Goethe's saying:
    • Unless God's own force lived in us,
    • form, and then still a lyrical outcry for the God-man in Thus Spoke
  • Title: Origin and Destination of Humanity: Lecture X: Goethe's Gospel
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    • we can attain a living relation to God.
  • Title: Origin and Destination of Humanity: Lecture XI: Origin and Goal of the Human Being
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    • doctrine is most nicely developed with Aristotle. Plato says: God forms
    • the human body came into being from the archetype, the idea of God.
    • what God recognised. Striving for this goal the human being realises
    • that his spirit must be eternal, because it is an eternal idea of God.
    • of the human being must be eternal, because it is an idea of God. What
  • Title: Origin and Destination of Humanity: Lecture XII: Goethe's Secret Revelation I
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    • you are Mercury. This I am and I was sent by the gods with an important
    • Unless God's own force lived in us,
    • love, the creative word of the world buddhi, the god, being aglow with
  • Title: Origin and Destination of Humanity: Lecture XIII: Goethe's Secret Revelation II
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    • himself. The human being is only able to approach the godhead if he
    • who walks through guilt to the image of the goddess must perish. Only
    • fore. As long as the pug lived, the lamp could not lead it to God; this
    • in salvation, as union with God. When this moment of sacrifice has come,
  • Title: Origin and Destination of Humanity: Lecture XIV: Goethe's Secret Revelation III
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    • soul, to the self of the human being, which God sank in the human body.
    • child Goethe tries “to approach the great God of nature, the creator
    • is generally dangerous to want to approach God on such ways.”
    • tale, Goethe describes how the god Mercury appears to him as boy at
    • the most beautiful one of three goddesses; in return he wins Helena.
    • contents of the fairy tale come from the god Mercury, he points to the
    • were sent by the gods to him with an important order.
    • as sent from the god Mercury. Significantly, Mercury gives him apples
    • told that he is the son of the river god Kephissos and a nymph. So Narcissus
    • Here he finds the three women again who were sent to him by the god
    • on in his inside. “I am a darling of the gods!” he calls.
  • Title: Origin and Destination of Humanity: Lecture XV: The Evolution of the Earth
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    • Unless God's own force lived in us,
  • Title: Origin and Destination of Humanity: Lecture XVI: The Great Initiates
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    • the image of God today, what of the human being has come to the highest
    • inexpressible name of God. This is something that is immediately an
    • announcement of the God in him. It was forbidden to pronounce this name
  • Title: Origin and Destination of Humanity: Lecture XVII: Ibsen's Attitude
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    • emerging in the soul. What happens in the world of stars as God's
    • state, the medieval human being felt as a child of God. How does the
    • and Isis, in God Father and Mary. Only when one had cast off the nature
  • Title: Origin and Destination of Humanity: Lecture XVIII: The Future of the Human Being
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    • of any human individuality. Facing the human being as a god, who wants
  • Title: Origin and Destination of Humanity: Lecture XIX: Schiller and the Present
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    • permeated by God, and he felt contented.
    • Unless God's own force lived in us,
    • not a drama which shows human destinies. It should show the godhead
    • himself as the representative of humanity Dionysus. The god, who has
    • Divinely among gods the figure.
  • Title: Origin and Destination of Humanity: Lecture XX: The Divinity Faculty and Theosophy
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    • God's revelation is everywhere, and there is nothing that does not express
    • of the world where he can be alone with his God, with his thinking and
    • the religions. The conversation with God and the divine world order
    • himself with the high teachings of the Trinity of God, of the divinity
    • is the reflection of the infinite spirit of God. And then that comes
    • from the spirit of God which we find as higher spiritual beings in the
    • God himself although one never dared to recognise God himself. One sought
    • is the conviction of the victory of the crucified over death, of God's
    • and the experience that God revealed his son as a living one to him
  • Title: Origin and Destination of Humanity: Lecture XXIII: The Arts Faculty and Theosophy
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    • of mathematics from bridge building. The gods want free beings, they
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • name of God.” No matter how it is interpreted according
    • to modern philology, the ancient Hebrew name for God
    • initiate spoke the “Name of the Unknown God”; the
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • Dionysus was the god of wine and fertility.
  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • planetary existence will arise, and humanity will be gods on
    • through earlier ones. Human beings will be gods on the next
    • gods as bringers of wisdom; the humanity on the next planet
    • will look up to the gods as bringers of love. On earth,
    • gods depend upon mortals. Greek mythology expresses this
    • poetically, saying that from the mortals the gods receive
    • existence through humans, and love is food for the gods. The
    • love engendered by mortals is breathed in by the gods. This
    • well as the lowest, is the breath of gods. It might be said:
    • between gods and humans. Though they still need something
    • that of the gods. The gods approach what is noblest in human
    • what is bad. The gods endowed us with enthusiasm for what is
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • not the name that refers to what is god-like in each
    • it was called the “inexpressible name of God
  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • Hermes was a Greek god and messenger of the gods. He was the god
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • Attaining godliness (Gottseligkeit).
    • nowadays, that by looking into oneself the inner god will
    • stage, or attaining godliness
  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • onlooker watched the gods descend into matter, to slumber in
    • ancient gods. They represent a kind of group-soul possessing
    • Götterdämmerung (Twilight of the Gods),
  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • the Word of God. We must realize that for centuries the
    • what men of God had written under divine inspiration.
    • lives in the deepest recess of the human soul godlike. Human
    • beings are able to recognize God because God lives within
    • that says: I look up to a godlike ideal of man, the seed of
    • the embodiment of the words of God. The fact that the human
    • godliness that humanity will attain in a far distant future.
    • uttered certain words that were always the same: "Oh my God,
    • "Oh my God, how thou hast glorified me!"
    • If we call this Being God, of whom a particle lives within
    • godlike within human beings must speak. It begins to speak in
    • from lower stages. Only when the Godhead had endowed him with
    • What descended from the bosom of the Godhead sank into the
    • the Bible: "And the Lord God breathed into his nostrils the
    • initiate because He was the most Godly, so that He could say:
    • they give a description of the life of the highest God
    • “Oh my God, how thou hast glorified me!” (The
  • Title: Contrasting World-conceptions of East and West
    Matching lines:
    • thoughts, he felt grateful to the gods who gave him these
    • gods. And when he then lived through his waking life and was
    • the fact that the gods had been active in his head while he was
    • morning the heritage of the gods, the results of what they had
    • of the gods in his body, while he was asleep.
    • what might still remain in him as a heritage from the gods,
    • Even if the gods were still to be active in his head during
    • himself through the inspiration of the gods in his sleep, and
    • world of the gods.
    • gods. The gods cannot be perceived through the senses, and in
    • least the deeds of the gods. He could do this, because his
    • because the gods had not as yet completely forsaken him, but
    • great majority of men, the gods, the spiritual beings, were, so
    • action for the world of the gods, this could only be
    • from the gods. The gods made his thoughts and during his sleep
    • condition the gods developed a mighty power in his head. This
    • we know that the gods ordered their earthly concerns during the
    • happens also at the present time that the gods open their
    • unconscious life even when man is awake. The gods' field of
    • longer enables him to receive this inheritance of the gods when
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  • Title: The Mystery of Golgotha
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    • a new name. He was called Son of God. The whole process
    • the beginning was the Word, and the Word was with God and the
    • Word was God.
    • same was in the beginning with God.
    • There was a man sent from God, whose name was John.
    • themselves as children of God.
    • the will of the flesh, nor of the will of man, but of God.
    • man hath at any time seen God with eyes. The only begotten Son who
    • woke up with the words: “My God, My God, how thou hast raised
    • it shall be Christianized. He identified himself with God
    • It re-echoed in the words: “My God, my God, how thou hast
    • sabathani” — “Now the Son of Man is glorified, and God is
    • “My God, my God, why hast thou forsaken me!”
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • which the Lesser Gods pursue the mysteries connected with the
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • has simply forgotten that God has created the world, and that one can
    • ourselves to looking at a God who is separate, but instead follow God
    • as a deliverance, an inner redemption — but it was an inner God-filled
    • nature. Even God did not despise the creation of lower matter —
  • Title: Necessity and Freedom: Contents
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    • deed of the gods. Past thoughts of the gods appear to us as
  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • that God created the world or that he did not. There, too, they
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • once in a state of freedom, a free deed of the gods. Only
    • thoughts continue to work in us, the thoughts of the gods
    • are human beings, not gods. We can perceive only the inner
    • as nature was once the thoughts of the gods.
    • it has become nature. What the gods thought during
    • evolving further, just as the gods progressed in their
  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • Bible it says 'And God made light.' And only after he made the
    • we will not criticize the gods, the Elohim, for instance. For
    • anyone wishing to set his own wisdom above that of the gods
    • might say, “If gods are supposed to be gods, could they
    • not see that the light would be good? Those gods do not even
    • sound like prophets to me. If I were a god, I would of course
  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • important part. Things that come from the gods can always be
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • the God within. They think it very strange when one tells
    • them that they should experience the God in sugar, tea, or
  • Title: Mystery of Death: Lecture I: The Four Platonic Virtues and Their Relation with the Human Members
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    • of the gods. Forces that completely disappear when he goes
    • like somebody who has lost his divine origin. We slander God,
    • the God Whom we stem from if we do wrong to any person.
    • God's womb. In addition, we have two other virtues, the
  • Title: Mystery of Death: Lecture II: The Path of the Human Being through the Gate of Death - A Transformation of Life
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    • peace of God I strive thus
  • Title: Mystery of Death: Lecture V: The Intervention of the Christ Impulse in the Historical Events
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    • peace of God I strive thus
    • to God that one may thrash you simply without any compassion,
  • Title: Mystery of Death: Lecture VI: Moral Impulses and Their Results
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    • Spencer as his philosophical God. While one cannot really
    • was sent from the gods to earth, so that it teaches us how
  • Title: Mystery of Death: Lecture VII: Cosmic Effects on the Human Members During Sleep
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    • given in documents and external communications. The gods go
    • differently through the course of history. The gods work by
  • Title: Mystery of Death: Lecture VIII: The War, an Illness Process
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    • divine in the human souls. They tried to find the God in their
    • if I die, not I die, but God dies in
    • because the human being is filled with God — this
    • God, and because God cannot die, death can be only a delusion.
    • immortal soul exists and says: if I die, not I die, but God
    • once to look for the idea to experience the Christ or a God
    • ego with its God, or also, if it concerns Christ, with Christ,
    • spiritual world must be felt? That God is to be experienced in
  • Title: Mystery of Death: Lecture IX: The Relation of the Human Being to the Realms of Nature and the Hierarchies
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    • everything that happens in me happens in the end because God is
    • die, but, actually, God dies in me. — Imagine what a
    • one says: God dies in me. — Since God is immortal, of
    • course. If God dies in me, death is only apparent; then one
    • feels like Angelus Silesius felt: God dies only apparently in
    • me, because God cannot die. So is death not that it seems
    • externally, it is only a fact of life. Because God cannot die
    • This most intimate being together with God whether one feels it
    • former were established like the Catholic Church by God and
  • Title: Mystery of Death: Lecture X: Central Europe between East and West
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    • consciously position ourselves in it. As God Himself uses
    • to God — no, he does not say that, but something that is
    • phenomena of the sensory world express the godhead. This is the
    • the world entered the world from the godhead. It is, as if
    • world view finds the way to the gods as it was always
  • Title: Mystery of Death: Lecture XII: Spiritual Science as an Attitude
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    • of the godhead, as a microcosm. We only recognise the physical
    • of gods aims at it as their goal to put this human being into
    • may beg the good gods and spirits guarding the earth and
  • Title: Mystery of Death: Lecture XIII: Common Ground above Us; Christ in Us
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    • evil cannot be in God, cannot be the primal evil at all. Death
    • cannot be in God. If God came to the world — I repeat
    • almost literally what Solovyov says — if God came to the
    • that He is God? No, we could not believe God easily that He is
    • God. He would only have to prove His identity. If a being came
    • and stated, he were God, then we would not believe him. Then he
    • is God.
    • cannot find such a thing in the world. God cannot prove His
    • is God if He did not prove His identity. He did it, while He
    • in Him. — So we have a consciousness of God which is only
    • legitimised God as God. Nothing in the world but the
    • Resurrection reveals us that there is God. If Christ did not
    • document for the divinity of God by Solovyov, how peculiar the
    • seize once that by which God shows directly that He is God. How
    • the world is the document by which God expresses His divinity.
    • document if God comes into the world and has to identify
    • Himself, — but we search for God everywhere. In nature
    • and in the human souls we search for God.
  • Title: Mystery of Death: Lecture XIV: Post-mortal Experiences of the Human Being
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    • In the peace of God I strive thus
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • by God in a way that is out of the ordinary upon men who are out of
    • accordance with God. He may also notice, however, if in other things
    • seen that in this state, God is the principal agent.
    • the soul of itself does nothing further. Thereby God becomes the principal
    • more particularly knowledge and love of God, without the soul having
    • perception are shut off and God is the chief agent, when, in his own
    • words, God presents the soul during vision with wholly spiritual benefits
    • statement mean that God Himself is alone active in the soul, when it
    • connection with God? When anyone says: the soul is related to the sum
    • St. John of the Cross, admits the possibility of God Himself taking
    • God is so directly present in the soul that the human soul can be conscious
    • anointing by the Holy Ghost who, as he is God, acts as God.”
    • as God immediately in the soul,” says St. John of the Cross (this
    • heresy today says it is heretical to assert that God is identical with
    • theveils are removed from Him”. (He means God). At the time when
    • it should give itself up passively to the will of God.
    • of God. Now this inward joy will certainly be felt, as soon as they
    • God Iho is working. ( within the soul, that is to
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • in the same form. For today these things are not given to men by God
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • the Greeks we see that the Gods cannot be said to have had much moral
    • Nature. The God Jahve, Jehovah, waves and weaves through the life of
    • man. But when man then turns his gaze to the Jahve God who brings about
    • of life, and when he next turns his gaze away from the Jahve God to
    • into harmony with the working of the Jahve God. The whole tragedy of
    • of the Jahve God is expressed in the great and powerful tragedy of the
    • And yet this Jahve-God, this Jahve-impulse, what is it for those who
    • serpent of Paradise, Lucifer. Satan, a being who, opposed to the God,
    • the Jahve God, is obliged to play a part in what man has become in earthly
    • existence. A believer in the Old Testament must look upon the Jahve-God
    • the contrast between the Jahve-God and the devil, the old serpent, as
    • The relation of the Christ to some kind of unknown God did not much
    • God is the Good”, where he has the feeling that the perception
    • thus offers his sacrifice to the great God of nature. Purely pagan worship
    • God who can be contemplated in nature. And Goethe is sincere to the
    • God, any divine Being, with whom he cannot inwardly unite himself in
    • all sincerity. To agree with the conception of God given him by a priest
    • leaning towards God in the whole prose-hymn to Nature, almost
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • of The History of Godfried Von Berlichingen with the Iron Hand,
    • to God. As such, Spinoza's thoughts are very far from the Christ-impulse.
    • to God could only be reached through Spinoza. Goethe's morphology had
    • necessity, here is God”. And as he lived in the spirit of his
  • Title: Goethe's Relationship to his 'Faust'
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    • “Not you? Who then? I, replica of the image of God! Not
  • Title: What is Self-knowledge?
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    • should become more profound, seek God within, will hardly
    • self-knowledge is, if you will, God-knowledge, not in the
    • Godhead, who is recognised; yet it will not occur to anyone to
    • the ocean's godly Being from the drop, but no one will be
    • learn to recognise the godly when you allow the drop of
    • godliness to enter within, understand it within, but you
  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
    Matching lines:
    • to thyself any graven image of the Lord, thy God”. The pictorial
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • of God, an Apollo-like form, as the inspirer. That which, through inspiration,
  • Title: Problem of Faust: Lecture I: The Problem of Faust
    Matching lines:
    • and burning bright the love of God.”
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
    Matching lines:
    • the active, creative ego, and also the ego filled with God.
    • anchored in the Godhead, and weaving its web in eternity.
    • God's image as thou art, thou'lt rue the way thou'st
    • made uneasy by the thought of his affinity with God, that he
    • with their unsubstantial abstractions of God and eternity, is
  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • three Goddesses, Paris was instigated to take Helena from
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
    Matching lines:
    • be at that time. The influence of the good Gods was there in
    • how Paris was called upon by the Goddesses, Hera, Pallas and
    • three Goddesses? The human being then appears as the mere
    • the Spiritual World, what the Gods do there represents the
    • deeds of Gods; and the human beings here below carry out the
    • impulses of Gods. Sig indeed it is. How then can human beings
    • Goddesses with the conflict that is taking place among them.
    • because the three Goddesses above have had this conflict with
    • In short, the Gods would have found another one if Paris had
    • hundreds who stand here below no one is found, then the Gods
    • wail till one arrives. He then accomplishes what the Gods
    • the Gods Themselves. Helena, you know, is a daughter of Leda
  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • Diana is generally said to be the goddess of the chase.
    • not only goddess of the chase, she is the working, creating
    • goddess of al half unconscious, half subconscious striving,
    • subconscious impulses arise of which Diana is the goddess.
  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • ‘Great God’ who worked through natural phenomena.
    • the ethical God of Love, what is dreadful and profoundly
    • absconditus’, the hidden God, that also comes to appearance
    • aims were thrust upon the God of Love — aims that appear
    • in power are foisted as divine intentions upon God. 5o that
  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
    Matching lines:
    • of the sea. By introducing the Gods of the primeval
    • held about the Gods, all their ideas concerning the
    • connection between these Gods and mankind. And the old Greek
    • the ideas about the Gods depend on this impulse of the Greeks
    • figures of the ancient Gods, must try to form an idea of the
    • in becoming man, betakes himself to the old sea God, Nereus.
    • this Nereus? Now we can see this by the way the old sea-God
    • first who tried to represent Gods in human form, that is, to
    • the spiritual worlds. The Gods will not suffer it; the worlds
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • those ancient artists who first depicted Gods in human
    • Gods. But here in physical life this relation is immediately
    • superphysical and physical wish to unite — the Gods
  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • man does what he pleases on the physical plane, making God
    • “the Gods will not suffer it”. We plunge down; it
  • Title: The Ten Commandments
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    • later in the oriental culture symbols and images of God
    • fashion. At most they could imagine this godly Ahura Mazdao as
    • kind of being is Osiris, mainly in his godly form? Consider
    • the physical plane - they dared to live with God as a parable,
    • worship a god in a sensory-supersensory image, just like in the
    • the representative of the image of the “I” of God.
    • should experience a reflection of the godhead. It was the
    • godhead. - As a result all activity amongst people should from
    • of Moses. For each human being to search for the godly
    • you will not place other gods above me. You will not
    • acknowledge gods as higher, who show you an image of something
    • shall not place other gods above Me.” Therefore, in order
    • not worship anything which is beneath the godly which is
    • generations. The god who announced himself primarily as an
    • the He was this, which worked as God through the generations.
    • God,” or even “I am an angry God,” while the
    • actual meaning is: “I am the god working continually from
    • Don't place your God under false images. When they knelt in
    • front of the golden calf, a false image flowed from the gods
    • into them and this false image of god produced, because it
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  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • the firm ground of reality: the God whom he had so long sought
    • Creator, but you assert that God made you; and yet you know
    • Were God's own power not within us, the God-like vision —
    • that each one sees God's image after his own likeness. The
    • slave to his senses sees God in accordance with those senses;
    • lions, bulls, and oxen able to set up gods, their gods would
    • beyond beholding his god as anything more than a block of wood.
    • of atoms worships not alone one “little god” but a
    • passage: “We see God in the stone, in the plant, in the
    • brute, in man — God is everywhere,” yet he only
    • sees God as he can comprehend Him. How enlightening here
    • words as Haeckel uses, that we see God in the stone, in the
    • whirling atoms, but the living God, the spiritual God, whom we
  • Title: Karmic Relationships, Volume III: Lecture I
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    • Though it was determined in the councils of the Gods that the
  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • Certainly it is quite correct to say: ‘God rules the world.’ But in
    • repeating: ‘God rules the world in India, God rules the world in
    • England, God rules the world in Sweden, God rules the world in
    • Norway.’ Certainly, God rules the world everywhere, but for the
    • God rules the world in India, in England, in Sweden, in Norway. In
    • only wants to hear: ‘God rules the world,’ or ‘Man has
    • A.D.— we find that up here in the North, teachings about the Gods
    • these ‘God-intoxicated,’ ‘God-revealing’ men or women, that it was not
    • teaching of the Gods to their fellow-men.
    • to be able to receive divine teachings, to feel that the Gods —
    • verily as if in those times the Gods moved as teachers among the still
    • had been learnt from the Gods — not from men.
    • Africa The sons of the Gods went to the sons of the World, bringing
    • them what they had learned from their Gods.
    • Northern Gods spread towards the South West, deeply influencing the
    • Gods. But it takes on a peculiar character which is not fully
    • of the Northern Gods, but they are presented in different ways.
    • The influence of the Northern Gods in these migrations is such that it
    • As the Northern Gods send their impulses towards the West, they
    • West and by their revelations of the Gods poured life and activity
    • Maximum number of matches per file exceeded.
  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
    Matching lines:
    • god-fearing people; namely for the Saxon ministry, for a post as
    • able to impart was the very word of God, in a version that was at
    • apprehend the existence of God by any external revelation or
    • external knowledge whatever. We must apprehend the existence of God
    • by God's grace, at midday, people find it unendurable to stay any
    • keeping, granting them in God's good time rain, sunshine, wholesome
    • and immortality in God, why should he not face this venture of
  • Title: Synopsis: Cosmic and Human Metamorphoses
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    • Bengel, 1842. ‘Matter is the end of God's Path.’ The second
  • Title: Cosmic/Human Metamorphosis: Lecture 3. The Human Soul and the Universe (part 1)
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    • Gods whose whole life is spent in producing our physical and etheric
    • standstill, stopping at the merely abstract ideas of God or Christ,
  • Title: Cosmic/Human Metamorphosis: Lecture 6. Man and the Super-Terrestrial
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    • was very active; men imagined gods behind Saturn, Sun and Moon; they
    • passages of his book on Truth and Error, that he thanks God that they
  • Title: Cosmic/Human Metamorphosis: Lecture 7. Errors and Truths.
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    • of taking the word of God too literally. Indeed, this Christian
    • God and the world, in all good faith, as though it was so obvious that
    • Materie ist das Ende der Wege Gottes.’ (Matter is the end of Gods
    • understood when we rediscover it: ‘Matter is the end of God's
  • Title: Lecture: The Christmas Festival In The Changing Course Of Time
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    • In God's Name now our tale begins.
    • Let us greet God-Father on His highest throne
    • By God ordained to serve in this space.
    • With God's help taught us what we need.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • would live with the Gods, and who feel human life as something
    • and a God, Krishna, who is needed to direct him to this world. He
    • life. A God, Krishna, must make our civilization and culture
    • they lived in connection with Gods and Divine Beings. Everything
    • this scene: The holy God, who stands there teaching Arjuna what man
    • How the God confronts him like an all-embracing cosmic egoist,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • through which Krishna, God, is to speak to him. Here in this first
    • charioteer becomes the instrument through which the god Krishna
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • “Why didn't the all-wise God of the universe simply create the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • Such men saw the Gods; spiritual beings at work in the building
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • “The Gods do I
    • behold in all thy Frame, O God. Also the hosts of creatures; Brahma
    • wondrous, awesome Form. I see whole hosts of Gods approaching Thee,
    • shelter I find. O, be Thou merciful to me, Thou Lord of all the Gods,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • sensitive to these things feels something like a gentle breath of God
    • pure breath of God so long as they work in unconscious innocence. We
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • approach the Gods in actual prayer. In all cases the temper of man's
    • Gods. Tamas men are such as priests, but whose priesthood depends on
    • opened and you will distinguish good and evil, and be as God.”
    • as the Gods, and will have power to find the sattwa, rajas and tamas
  • Title: Mysteries of the East: Synopses
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    • the Upper and Lower Gods. The path into the higher worlds is bound up
    • servants of the gods of opposition (under the rulership of Ahriman),
    • Initiation the candidate experienced the dying of a God in the Heavens
  • Title: Mysteries of the East: Lecture 1
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    • the Upper and Lower Gods. The path into the higher worlds is bound up
    • Meeting with the Upper and the Lower Gods”. These experiences
    • Upper and. the Lower Gods”.
  • Title: Mysteries of the East: Lecture 2
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    • servants of the gods of opposition (under the rulership of Ahriman),
    • indolence — they become servants of the god or gods of
    • Opposition, those gods who place particular obstacles in the path of
  • Title: Mysteries of the East: Lecture 3
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    • Initiation the candidate experienced the dying of a God in the Heavens
    • before the silent Goddess from whom Warmth and Light come forth for
    • Isis. That is the mute and silent Goddess whose countenance can be
    • united itself with the silent Isis. But the Goddess remained dumb! In
    • the following; “Thus, 0 Goddess, do I look up in grief to thee,
    • existence.” And through her mourning countenance the Goddess
    • in the words: The God is preparing to leave the worlds which you have
    • always trodden when you felt the Cosmic Word; the God has ceased to be
    • God. As one feels with a person when he is passing into the spiritual
    • God took leave of the spiritual world in order to pass over into
    • in order to partake in the gradual passing away of a God who was
    • mourning for the God who is dying in the Heavens, when we leave that
    • remembrance that we have previously experienced the dying of a God in
  • Title: Mysteries of the East: Lecture 4
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    • before the Upper and the Lower Gods.
    • This Standing before the Upper and the Lower Gods comes about when the
    • Lower Gods in the widest sense of the word. We have to speak of the
    • Upper Gods in relation to all the forces which are concerned with the
    • spiritual worlds became a participant in the fate of Osiris, the God
    • concerning the further development of this “fate of Gods”.
    • The God who was called Osiris has forsaken these realms. He is
    • of the goddess called Iblis, the daughter of Eblis; and among all evil
  • Title: An Esoteric Cosmology: Contents
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    • III. GOD, MAN, NATURE
  • Title: An Esoteric Cosmology: Foreword
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    • “Darkness was upon the face of the deep and the Spirit of God
    • Gods of life and of beauty. (9) Above the sphere of death stretches
    • “The thoughts of the Gods are
    • thoughts of the gods are living beings.”
  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
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    • with the Infinite Self, with God. That is why, at certain definite
    • name (the name of God)? He-Vo-He, or — in one word — Jev or
    • Joph, meaning God, Nature, Man; or again, the inexpressible
    • of the One God are certainly features of it but they only represent
    • What, in effect, is Theology? A knowledge of God imposed from without
    • Theosophy? A knowledge of God which blossoms like a flower in the
    • depths of the individual soul. God, having vanished from the world, is
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • the cloud” was a new token of alliance between God and man.
  • Title: Esoteric Cosmology: Lecture III: God, Man, Nature
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    • GOD, MAN, NATURE
    • The spiritual part of man proceeds from the Gods. In this sense, man
    • is a God who has degenerated, and Lamartine's words are literally
    • true: “Man is a fallen god who remembers the heavens.”
    • in the legend of Baldur. The God Baldur is put to death by the
    • — since the separation of the sexes. The Gods are nourished by
    • evolution. Man is at the same time a fallen God and a God in the
    • nectar and ambrosia. The Gods are so far above man that their natural
    • being between man and the Gods, just as the mistletoe is half-way
    • The interest of the Gods is the element of human love by means of
    • God who instills into man the desire for personal knowledge. This sets
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • human, the twofold power which brings God to man and raises man to
    • God.
  • Title: Esoteric Cosmology: Lecture VI: Yoga In East and West (conclusion)
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    • God breathed into his nostrils the breath of life.”
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • Such is the profound background of the cult of Bacchus, the God of
    • wine and intoxication. (Bacchus is the popular expression of the God
    • source and prefigures its future to the point of union with God.
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • Jesus the Christ, the Messiah, the Son of God, could not exist without
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • We have an example in the Mysteries and Gods of Greece. In the
    • stages: man the animal, man the human, man the God (the true Superman,
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • God — the Christ. 2,160 years before that, the vernal equinox
    • the labours of the Gods. Thus will he transform the Earth into
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (continued)
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    • Devachan (abode of the Gods) corresponds to the heaven of the
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • Genesis (II.7), we read: “And the Lord God ... breathed
    • — the unfathomable Godhead.
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • Genesis tells us: “The Spirit of God moved upon the face of the
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • the hands of the Gods. But ever since man began to exercise control
    • beginning was the work of the Gods — will have received the stamp
    • In the beginning, form was given to all created things by the Gods.
    • This power of giving form has passed from the Gods to men, in so far
    • forth from the hands of the Gods. Neither cathedrals nor machines have
    • been built in vain. The Gods have given form to the crystal which we
    • machines. Just as in the past the Gods created the mineral world from
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • and myths speak of fire as the primary manifestation of the Gods.
    • development of the human brain into a veritable temple of God. But if
    • state he had no consciousness in our sense of the word. The Gods who
    • of statues ensouled by the Gods, above all by Jahve or Jehovah. What
    • The Gods of the nature of Jahve were able to descend into the human
    • the astral body of man. The gift of the Jehovistic Gods was the pure,
    • against them. The Jehovistic Gods gave form and shape to the human
    • the gift of the Gods; human consciousness is the gift of
    • in the bosom of the Gods. All science, all knowledge of the outer
    • man, a being independent of the Gods. Christ, or the Logos made
    • again to God.
    • a new impulse to all humanity? Such, indeed, was the act of a God Who
    • conscious souls and their identification with God. Karma is gradual
  • Title: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • Person of Christ, of the God-Man on Earth has temporarily replaced
  • Title: First Lecture: The Gospel of St. John
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    • beginning was the Word, and the Word was with God and the
    • Word was a God. The same was in the beginning with God. All
    • and today, but this Word is eternal. This Word leads to God
    • because it was ever with God, because it is the very essence
    • that God has planted into all things.
  • Title: Second Lecture: The Gospel of St. John
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    • and let God hold his sway:
  • Title: Third Lecture: The Gospel of St. John
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    • spiritual, in man awakens it can happen that God has to
    • saith unto him, ‘Rabbi, thou art the Son of God, thou
    • cannot enter into the Kingdom of God.” What does it
    • mean to be born anew and to see the Kingdom of God? It means
    • made man into man and caused him to develop was God. An outer
    • God, a God in the next world, was unknown in those days.
    • Therefore one called what lived in man, the God in man. Thus
    • if one spoke of the God of Abraham, the God of Isaac and the
    • God of Jacob, it was the higher self that was meant. One can
    • conception of God. Jesus too speaks of the God living in man
    • parents, but that the works of God should be made manifest in
    • Jewish law that God will visit the sins of the fathers upon
    • good. But the works of God in man shall be made manifest,
    • glory of God should be made manifest in a blind person. This
    • that Jesus could heal him and the glory of God be made
    • God-man”, should pass through one incarnation in
  • Title: At the Gates: Lecture I: The Being of Man
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    • Hebrew Initiates spoke of the “inexpressible name of God”,
    • of the God who dwells in man, for the name can be uttered only by the
    • of itself, the God begins to speak within that individual soul.
  • Title: At the Gates: Lecture II: The Three Worlds
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    • shape was apparent, spiritual beings, called gods or devas, now reveal
  • Title: At the Gates: Lecture IV: Devachan
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    • time Christ called Himself the “Lamb of God”, and the first
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • not even any tools. Everything existed in the form given to it by gods,
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
    Matching lines:
    • misunderstood, when it speaks of God visiting the sins of the fathers on
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • is well described in the book of Genesis: “In the beginning God
    • the spirit of God moved on the face of the waters.” The ether,
    • God said, Let there be light: and there was light. And God saw the light
    • that it was good: and God divided the light from the darkness.”
    • literally: “And God breathed into Adam the breath of life, and Adam
    • of that time: these were the gods who in Christian tradition are called
    • completed its evolution, some of these gods had not fully evolved with
    • as they should have done. Thus there were beings halfway between gods
    • and men — demi-gods. They became quite especially important for
    • gods. Man would have been wise, but not independent; enlightened, but
    • the gods, and what they experienced lived on in myths and legends. They
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • will of your God. Your's must be a bad God if he does not teach his
    • people to keep their word. The Brown-man's God is not like that; the
    • he can understand; his God speaks to him in this language. He hears
    • his God speaks to him. He hears the water rippling in the brook, and
    • is brewing. Everywhere he can hear his God speaking, and the lesson
    • his God teaches is very different from what your magical black signs
    • Atlantean did not raise himself to his God through concepts and ideas.
    • was as though he breathed in and breathed out his God. If he wished
    • of lightning, he was aware that part of the Godhead was displayed before
    • that he was touching the body of the Godhead. He lived in a religious
    • nature as the body of the Godhead. Gradually they came to see before
    • it was written: Behind nature there must be God. And he came to realise
    • that he must seek for God with his spirit. That is in fact the meaning
    • with the Godhead; religere means to re-unite.
    • ways of finding the Godhead. The Indians, who were the first sub-race
    • of the Aryan race, took the following way. Certain God-inspired messengers
    • external nature as he saw it was unreal, and that behind it the Godhead
    • was concealed. The name he gave to this Godhead was Brahman, the hidden
    • God. The whole external world was thus for him an illusion, deception,
    • Maya. Whereas the Atlantean could still discern the Godhead in every
    • Maximum number of matches per file exceeded.
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • with God and the Word was God ...” The opening verses of this
  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
    Matching lines:
    • reject the material realm, in which God has revealed himself, we are
  • Title: At the Gates: Notes from Answers to Questions - Stuttgart, 4 September, 1906
    Matching lines:
    • in the words: “From God — to God!” Let us consider
    • Second Person of the Godhead. No previous founder of a religion had
    • Mystery of the Godhead in the sight of men. Hence they could say, “I
  • Title: Pastoral Medicine: Lecture 2
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    • don't reach up to the dwelling place of God, they don't have any
    • worth except external worth. One must really rest in God with one's
    • their experience “rest in God.” And you can see that the
    • place of God,” because their ego has not entirely penetrated
    • space: “the first dwelling place of God.”
    • second dwelling place of God.” When the third stage is reached,
    • says, “I see the third dwelling place of God; it is
    • world woven by spirit: “the third dwelling place of God,”
    • or “the House of God.” There are variations in the words
    • pray out of their own initiative, for it will come to them if God
    • nothing at all; they let God hold sway in them. That is how they
    • experience “the fourth dwelling place of God.”
  • Title: Pastoral Medicine: Lecture 3
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    • dwelling place of God.” In the first stage this is perceived
    • profound bliss in the presence of God.
    • is transformed to bliss. Such people speak of the presence of God, or
    • determination of the will by God or by spiritual beings; you do not
  • Title: Pastoral Medicine: Lecture 5
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    • in its pure spirituality. This is called “rest in God” or
    • God” or “rest in the Spirit.” They come, although
    • mirror-picture of the “rest in God.” We can call it
  • Title: Pastoral Medicine: Lecture 6
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    • art and religion into the service of God: that will be the ultimate
  • Title: Pastoral Medicine: Lecture 10
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    • star names were God-given, spirit-given. The stars were asked what
    • came directly out of humanity's intercourse with the gods. However,
  • Title: Pastoral Medicine: Lecture 11
    Matching lines:
    • “upper and lower gods.” What does that mean? We have
    • gods who are unfolding their activity below the level of nature.
    • been led to the lower gods? An ancient initiate would have said: I
    • the lower gods.
    • gods. Put schematically (see drawing), this corresponds to the facts:
    • gods.”
    • upper and lower gods someone can very easily entertain the false idea
    • am tempted to think of the lower gods as being of a lower order. But
    • gods come to human beings. They have been thought of as working in
    • identified in modern consciousness with the realm of the lower gods,
    • sense to subnature. How are we to think about the Father God with
    • appear. That is the realm of the Father God. When we sleep we enter
    • the realm of the Father God, we enter subnature, the realm of the
    • and higher gods. The modern initiate would describe it as follows: I
  • Title: Broken Vessels: Forward by Michael Lipson, Ph.D.
    Matching lines:
    • don't reach up to the dwelling place of God, they don't have any
    • worth except external worth. One must really rest in God with one's
    • priest that one must rest in God with “one's whole
    • Is God's eternal Word,
  • Title: Broken Vessels: Lecture 2
    Matching lines:
    • don't reach up to the dwelling place of God, they don't have any
    • worth except external worth. One must really rest in God with one's
    • their experience “rest in God.” And you can see that the
    • place of God,” because their ego has not entirely penetrated
    • space: “the first dwelling place of God.”
    • second dwelling place of God.” When the third stage is reached,
    • says, “I see the third dwelling place of God; it is
    • world woven by spirit: “the third dwelling place of God,”
    • or “the House of God.” There are variations in the words
    • pray out of their own initiative, for it will come to them if God
    • nothing at all; they let God hold sway in them. That is how they
    • experience “the fourth dwelling place of God.”
  • Title: Broken Vessels: Lecture 3
    Matching lines:
    • dwelling place of God.” In the first stage this is perceived
    • profound bliss in the presence of God.
    • is transformed to bliss. Such people speak of the presence of God, or
    • determination of the will by God or by spiritual beings; you do not
  • Title: Broken Vessels: Lecture 5
    Matching lines:
    • in its pure spirituality. This is called “rest in God” or
    • God” or “rest in the Spirit.” They come, although
    • mirror-picture of the “rest in God.” We can call it
  • Title: Broken Vessels: Lecture 6
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    • art and religion into the service of God: that will be the ultimate
  • Title: Broken Vessels: Lecture 10
    Matching lines:
    • star names were God-given, spirit-given. The stars were asked what
    • came directly out of humanity's intercourse with the gods. However,
  • Title: Broken Vessels: Lecture 11
    Matching lines:
    • “upper and lower gods.” What does that mean? We have
    • gods who are unfolding their activity below the level of nature.
    • been led to the lower gods? An ancient initiate would have said: I
    • the lower gods.
    • gods. Put schematically (see drawing), this corresponds to the facts:
    • gods.”
    • upper and lower gods someone can very easily entertain the false idea
    • am tempted to think of the lower gods as being of a lower order. But
    • gods come to human beings. They have been thought of as working in
    • identified in modern consciousness with the realm of the lower gods,
    • sense to subnature. How are we to think about the Father God with
    • appear. That is the realm of the Father God. When we sleep we enter
    • the realm of the Father God, we enter subnature, the realm of the
    • and higher gods. The modern initiate would describe it as follows: I
  • Title: Genesis: Lecture I
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    • God created the heaven and the earth, they convey to him
    • and images of “heaven and earth,” of “Gods,”
    • beginning God created ...), must in no wise associate it with any
    • when he utters the words: In the beginning God created the heaven and
  • Title: Genesis: Lecture II
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    • more that in the word bara — “in the beginning the Gods
    • one simply says “And the spirit of the Gods moved upon the
    • And the spirit of God (the Elohim) moved upon the face
    • the sentence And the Spirit of God moved upon the face of the
    • Spirit of God moved upon the face of the waters, but that did
    • substance of the memorable verse: And God said, Let there be
  • Title: Genesis: Lecture III
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    • moment indicated by those meaningful words of the Bible: And God
    • languages in words somewhat like this: “The Gods made a
    • goal of the Gods! I ask you to feel the immense significance of this
  • Title: Genesis: Lecture IV
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    • Spirit of God moved upon the face of the waters really mean that
    • mighty words: And God said, Let there be light: and there was
    • There is a sentence in Genesis which is rendered And God divided
    • God called the light Day. This is a real stumbling-block for the
    • dies — god and day. There is an essential inner
  • Title: Genesis: Lecture V
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    • the passage in which the words ring forth And God (the
    • And God called the light Day (yom), and the darkness He called
    • [The English Authorised Version is: And God said, ... let them be
  • Title: Genesis: Lecture VII
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    • stage in the Genesis account the momentous words occur And God said,
    • writer of the Genesis account when to the words And God said, Let
    • there be light he adds: And God saw the light. In this ancient
    • say merely And God saw the light, but that He saw that it was
    • external. Thus when in Genesis we come to the words God saw the
    • reads And God saw the light ... could not have been spoken in
    • “day,” to leave out the words: And God saw ...
    • On the first “day” it reads: And God saw the light,
    • of the first day, it says: And God said, Let there be a firmament
    • waters ... and it was so. And God called the firmament Heaven. And the
    • And God saw ..., which we find on the first day, is left out
  • Title: Genesis: Lecture VIII
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    • And out of the ground the LORD GodCh. II, v.19
    • And GodCh. I, v.26,
    • God said, Let us make man, anyone sensitive to warmth would have
    • God ... breathed into his nostrils the breath of life, unless
    • the expulsion from Paradise according to which the Godhead placed the
  • Title: Genesis: Lecture IX
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    • For the Lord God had not caused it to rain upon the earth
    • “day” of creation: And God made two great lights; the
    • And the Lord God formed man of the dust of the ground.]
  • Title: Genesis: Lecture X
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    • as follows: And the Lord God ... breathed into his nostrils the
    • created, in the day that the Lord God made the earth and the
    • called “God,” and Jahve-Elohim called “the Lord
    • God” — the Lord God made the earth and the heavens. I ask
    • creation, because it says that God created man, should also look at
  • Title: The Festivals and their Meaning: II Easter: Contents
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    • The Death of a God and its Fruits in Humanity
  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
    Matching lines:
    • as a God, that is to say, as one in whom the Godhead was manifest. If
    • man is a God. But in ancient times there was reality behind it. Just
    • spiritual. Out of God I am born, out of God we are all born
    • world reveals to me that objects and beings come from the gods, that
    • that he originated from the gods. This apprehension of spiritual
    • eternal life, for we come from God and God will take us to Himself
    • creed, maintained that this contained the true knowledge of the God of
    • racial Divinities, the Jewish people believed their God to be the God
    • forsaken God, had become unchristian, because a situation which had
    • as a God, were also making sacrifice to him. The Christians could do
  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • IIITHE DEATH OF A GOD AND ITS FRUITS IN HUMANITY
    • mankind has originated from a common Godhead and that a primeval
    • the impulse of a god Who had endured all the sufferings and agonies of
    • infinitely harder for a god than for an ordinary human being.
    • was to rebel against the upper gods. He wanted to vanquish his
    • opponents, not to set men upon a downward path. The progressive gods,
    • the upper gods, and Lucifer with his hosts of the lower gods of
    • of earthly evolution, man was dragged into this warfare among gods. It
    • was an issue that the gods in the higher worlds had to settle among
    • the gods had to create the balance; humanity had to be lifted upwards
    • god. This deed of a god must be understood in all its truth and
    • something had not taken place from the side of the gods, the whole of
    • gods: it was necessary that One from among them should descend and
    • from this death of a god streams the power which also radiates into
    • Lucifer's deed has ensnared them. A god had to die on the physical
    • spectators of an affair of the gods. No wonder that physical
    • But the fruits of this deed of a god which had perforce to be
    • mankind could come forth only once from the bosom of the Godhead, so
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • of which the gods had said nothing! And why?
    • equally an affair of the gods. Through the Event on Golgotha, the gods
    •  “that a god has passed through the Mystery of Golgotha.
    • god had lived through a human destiny and had thereby united Himself
    • the gods in their own realm — was proclaimed over and over again
    • among the gods who, until the Mystery of Golgotha, possessed no wisdom
    • is required to repeat from some catechism, ‘God is all-knowing,
    • to-day to penetrate into the wisdom of the gods. But this must happen.
    • The divine Beings themselves added this wisdom which the gods acquired
    • founding of a new religion. With the Event of a god passing through
    • how a god shared the human destiny of birth and death. This revelation
  • Title: Festivals/Easter: Lecture VI: Easter: The Mystery of the Future
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    • influences of the old Nordic Gods and Beings are still perceptible in
    • ancient Nordic Gods who appeared to the Initiates in the Northern
    • of the ancient Gods — lies the first Germanic version of the
    • the Gods), were to be seen on the kiosks. These things are really
    • Nordic Gods and Divinities would be superseded by One yet to come.
    • the Mystery-truth underlying them, that the Nordic Gods would be
    • the significance of this ‘Twilight’ of the Gods was everywhere made
    • to-day the remembrance of those ancient Gods lives on in peaceful
    • intensely than anywhere else the ancient Gods are felt as living
    • realities, these Gods should be presented again in their Wagnerian
    • by that world of Nordic gods of which the legends tell. Odin, Freya,
    • man was still living with and among his gods. He believed not only in
    • — for he actually beheld the gods. There was no need for
    • in gods, for to him they were realities. But this immediate reality
    • lost. Man came forth from a life among the gods; to a life among the
    • gods he will again return. But he must be able to recognise them; he
    • must know that in very truth the gods are realities. When the etheric
    • living together with the gods. As he ascends again into the spiritual
    • of religion to tell them of the ancient gods, because they will again
    • be living among gods, they will find in Christ that source of strength
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  • Title: Festivals/Easter: Lecture VII: Spiritual Bells of Easter, I
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    • The God Who appeared later on in a human body and Who fulfilled the
    • realised that the God heralded by Moses is the Christ Who was
    • one day to come among men. Thus the God Who is to bring redemption to
    • God?” Those who belonged to the Hebrew Mysteries knew that it was
    • during our cycle of evolution God announced Himself in fire, would be
    • of nature to realise that the God Who proclaimed Himself in the
    • burning thorn-bush and on Sinai is the same God Who came down from
    • themselves: Now the Godhead is thinking in the fire, announcing
    • Himself to us. — This is the invisible God Who weaves and surges
    • God Who spoke to Moses in the burning thorn-bush and on Sinai in the
    • have thoughts arising within the human being. And the God seen and
    • Thus the two poles of human evolution meet: the macrocosmic God
    • same God, incarnate in the Man of Palestine, appears in microcosmic
    • God Vishnu descended into earthly existence. One of the embodiments of
    • more sublime words than these. The Godhead seen by Moses in the
  • Title: Festivals/Easter: Lecture VIII: Spiritual Bells of Easter, II
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    • In the previous lecture we saw how in our epoch the Godhead reveals
    • In the fire in our blood lives the same God Who had announced
    • could not be accomplished by a god merely within the mask of a human
    • human forces, who bore the God within himself. The Mystery of Golgotha
  • Title: Faith, Love, Hope: The Third Revelation
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    • greatest egoist, thanks be to God, for even in egoistical striving
  • Title: Faith, Love, Hope: Towards the Sixth Epoch
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    • contact with the dead, and it was this that made their worship of God
    • God, the service of the spirit, was reverently performed. As I have
  • Title: Forming of Destiny: Lecture 5: Concerning the Subconscious Soul Impulses
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    • grace of God the poor devil is now free,” the soft-hearted one
    • ultimate aim of the Path of the Gods.’ He meant that when we are
    • in the spiritual world, woven into the world of the Gods between death
  • Title: Lecture III: WORLD-PENTECOST: The Message of Anthroposophy
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    • whole life of soul. He felt himself united with the God of the
    • The ritual consisted, as a rule, in an image of the god being laid in
    • that there is a god in the universe — the Sun-God — who ever
    • is the abode of the Sun-God. Look up to the sun which radiates light!
    • Behind its radiance is the eternal Sun-God who ensures immortality for
    • had forgotten the world where dwells the Sun-God. But the priest told
    • Sun-God. When you pass through death you shall find that realm again
    • through the power that he, the Sun-God, has laid in your hearts.”
    • said: “Men alone know birth and death. The gods know
    • as a god, should undergo what no god had ever previously undergone,
    • first time a god trod the path which leads through human death.
    • ancient Mysteries, the image of the god was laid in the grave and
    • the god. But this sorrow was not to be compared in magnitude with the
    • Had Christ not appeared on the earth, had He remained the Sun-God
    • long as the god of the ancient Egyptians was worshipped at Thebes, the
    • sanctuary of this god. While Zeus was worshipped at Olympia, the
    • because He who was once their God has become their divine Brother.
  • Title: Lecture IV: WHITSUN: A Symbol of the Immortality of the Ego
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    • was both God and Man, is made ready for every individual human being
  • Title: Lecture VI: The WHITSUNTIDE Festival: Its place in the study of Karma
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    • then we have a conception of what was called “God” by those
    • The Father-God is the God of Space. But I
    • Note 1: Cp. Paul: “God that
  • Title: Easter/Pentecost: Lecture III: The Pentecost of the World
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    • with the God of the universe when performing their acts of
    • image of the God was laid within a grave, and after a day or
    • two was taken from the grave again as a sign that a God
    • a Sun-God — was in the world, who would always raise men
    • spiritual realms in which the Sun-God also dwells. Look
    • Sun-God who insures to you immortality.”
    • world in which the Sun-God dwells. “Through birth,”
    • kingdom of the Sun-God; you have to find it again through the
    • Mysteries: Man alone knows birth and death. The Gods do not
    • that as God He should experience that which Gods had
    • This means: For the first time a God passed through human
    • concern of the Gods. The Gods decreed: One of us, the high
    • when the image of the God was laid within the earth in order
    • the God was felt in the souls of those who took part in the
    • the Christ not come to earth, had He remained God only on the
    • long as the Egyptians worshipped their Gods in Thebes, so long
    • temples of their Gods. So long as Zeus was worshipped in
    • among men on earth, because from their God He has become their
  • Title: Foundations of Esotericism: Contents
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    • consciousness: seven appertaining to man, five to the creative gods.
    • beings able to sacrifice themselves; 7. The actual gods. Heart and
    • Dionysius the Areopagite and his teaching about the Gods. The
    • Beings — Jehovah as the God of the descending Kama-principle;
    • national morality. Michael's battle against the God Mammon in the
  • Title: Lecture: Foundations of Esotericism: Lecture I
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    • consciousness: seven appertaining to man, five to the creative gods.
    • stages. They are those of the Creators, of the creative Gods. These
  • Title: Lecture: Foundations of Esotericism: Lecture V
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    • when God revealed himself in the light. In the burning thorn bush,
  • Title: Lecture: Foundations of Esotericism: Lecture VI
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    • beings able to sacrifice themselves; 7. The actual gods. Heart and gall.
    • These have a more god-like or deva-character. Beings whose nature is
    • more adapted to receiving have a more element[al] character. God-like
    • that it is possible to mention, is that of the Gods themselves.
    • Thus we have seven ranks of beings: Firstly the Gods, secondly Pitris,
  • Title: Lecture: Foundations of Esotericism: Lecture VII
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  • Title: Lecture: Foundations of Esotericism: Lecture VIII
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    • sign of the Ram, or Lamb; hence he calls himself the Lamb of God.
  • Title: Lecture: Foundations of Esotericism: Lecture XI
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    • he is in very truth god-forsaken. When he came forth from the astral
    • world the Gods forsook him. In the physical world he had to learn to
    • strings of the Gods; they still had to guide him. In so far as man
    • today is still a soul being, the Gods still live in him. Here freedom
    • This ebb and flow of wishes proceeds from within. Here it is the Gods
    • this is the world of wishes. Everything which the Gods in the Astral
    • by the Gods, the Devas. Because this is so man must dream and sleep.
  • Title: Lecture: Foundations of Esotericism: Lecture XII
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    • temple contains the statue of a god.
  • Title: Lecture: Foundations of Esotericism: Lecture XIII
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    • Dionysius the Areopagite and his teaching about the Gods. The
    • At the present time it is very difficult to speak about the Gods or
    • towards religion and still believe in the Gods, no longer have any
    • relationship to the Gods, to beings, that is to say, who are exalted
    • time, this living connection with the Gods has been lost. It makes
    • materialism or whether he speaks about the Gods in a more or less
    • Instruction about the Gods was first systematised by Dionysius the
    • by word of mouth. The teaching about the Gods was also given in this
    • This teaching about the Gods, as given by Dionysius, encompasses three
    • the Primal Beginnings or Archai. ‘In the Beginning God created the
    • heavens and the earth.’ This means: The God of the Beginnings, who
    • Dionysius who formulated the teaching about the Gods. The Church
    • the Gods. After death the human being first goes through Kamaloka, the
    • Devas. Now he is to some extent Godforsaken. Only in the part
    • that is not Godforsaken do the Devas still work within him. The Chela
    • given back. It is ‘Theosophy’ in as much as the Gods themselves were
  • Title: Lecture: Foundations of Esotericism: Lecture XIV
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    • longer has as personal possession what the gods had worked into his
    • Moon Isis, the Goddess of Fertility. Isis is the soul of the Moon, the
  • Title: Lecture: Foundations of Esotericism: Lecture XV
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    • in the world around thee. The Gods have raised thee out of the mineral
  • Title: Lecture: Foundations of Esotericism: Lecture XVII
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    • the Unknown God, and in theosophical literature the first Logos.
  • Title: Lecture: Foundations of Esotericism: Lecture XIX
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    • Beings — Jehovah as the God of the descending Kama-principle;
    • plane in the duality of the sexes. The God who brought about
    • him the Moon God; he is rightly called the God of Fertility. He caused
  • Title: Lecture: Foundations of Esotericism: Lecture XXII
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    • the Gods and create for ourselves immortal bodies. The Chela, who
  • Title: Lecture: Foundations of Esotericism: Lecture XXIII
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    • a certain way. The leader of this whole progression is the God who in
    • the Hebraic tradition is called Jahve; Jehovah. He was a Moon-God. He
    • represents that God who endows beings with the possibility of physical
    • God, be able to incarnate.
  • Title: Lecture: Foundations of Esotericism: Lecture XXIV
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    • Moon god, killed Baldur with the mistletoe, the Moon plant. So we find
  • Title: Lecture: Foundations of Esotericism: Lecture XXV
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    • God will be possible.
    • away from the true knowledge of God. They are the bearers of egoism
  • Title: Lecture: Foundations of Esotericism: Lecture XXVI
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    • What was it then that caused the Gods to have as their aim just this
    • beings. Slowly men developed as thoughts of the Gods.
    • a battle would have arisen between him and the old Gods.
    • why a Sun God had to come, a higher being than Lucifer. There still
    • the way to the Gods one needs Mercury, the Divine Messenger. He is the
    • evolution. It will become solid when the God Mercury has fulfilled his
    • human being, when he emerges from it, will have become a God and will
  • Title: Lecture: Foundations of Esotericism: Lecture XXVIII
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    • of the Godhead to pass through him and illuminate objects. The human
    • being was the mediator for the Godhead. The latter wished by means of
    • through the human being the Godhead had no need of light, because the
    • upon the face of the deep, and the spirit of God brooded on the face
    • form and light became necessary. God said: ‘Let there be light and
    • element separated off. God said: ‘Let the dry land appear.’ Before
    • when God said: ‘Let there be Light.’ The Earth began to densify. Light
    • The god had lost his previous body and created for himself a new one
  • Title: Lecture: Foundations of Esotericism: Lecture XXIX
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    • national morality. Michael's battle against the God Mammon in the
    • the god Mammon.
    • Mammon is, on the one hand, the god of
    • progress. On the other hand one sees in this god Mammon the creator of
    • in earlier times, are brought about by the god Mammon.
    • hindered, held back by what the god Mammon brings about. We find two
  • Title: Lecture: Foundations of Esotericism: Lecture XXX
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    • It is the old food of the Gods, the first form of nourishment on the
    • Dionysos). A wine-god even appeared.
    • create his nourishment. Now he takes what the Gods have created for
    • from his own wisdom, from the God within him, so far does he also
  • Title: Lecture: Foundations of Esotericism: Lecture XXXI
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    • above all the primal unity of the Godhead, as in the case of the
    • Second Sub-Race. With the Persians therefore a whole company of Gods
    • makes it appearance; not characteristics of one God, but a plurality
    • of Gods; because the world, if not regarded as illusion, but as
    • reality, presents a plurality, a multiplicity. The Gods which were
    • necessarily have to decline. There the Twilight of the Gods was taught
    • invulnerable by the One who bore the cross. With Siegfried the Gods
    • reach their downfall, the Northern Gods approach their end (Twilight
    • of the Gods). This gives the Northern saga its tragic note, for it not
    • only points to the past, but to the Twilight of the Gods, to the time
    • Northern Gods. Thus in what was still symbolic form, the battle of St.
    • man to the invisible God, who dwells within. Isra-el: El means the
    • goal; Isra = the invisible God. Until then God was visible, whether it
    • Persians, whether the God who had his body in the stars, in the
    • Universe: This God was experienced as something visible.
    • knowledge of God in the stars to the knowledge of man. Joseph was
    • knowledge of God in the stars was led over into the personal.
  • Title: Foundations of Esotericism: Schematic Survey of the Stages of World Evolution
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    • form; he will be a god-like human being and possess an
  • Title: Foundations of Esotericism: Notes
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    • god of fire and the forger of metals. He limped because
    • Blavatsky calls Jehovah a Moon God. Secret Doctrine.
    • teaching of predestination. The teaching of God's
    • Siegfried and the Twilight of the Gods
  • Title: Lecture I: Human Questions and Cosmic Answers
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    • gods.”
    • were sent back to earth by the gods through the rays of light from the
  • Title: Initiation/Passing Moment: Lecture I
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    • to do with the senses and is the most material. Demeter, the Goddess,
    • (man and woman), so far removed from the God he had come to fear, and
  • Title: Inner Nature of Man: Contents
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    • is the religion of the gods. All this exists in the dimension of
    • between Lucifer and the gods. And the human ideal is thrown out from
    • Threshold protects us, but the gods hide from us. Our present
    • existence has been lent us by the gods. They rule the inner soul
    • against the gods, serves their designs; because if he had his way,
    • depends on spiritual creative power. Most philosophers admit God the
    • but by Himself. God the Father we find in life and nature. Christ is
  • Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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    • full understanding: Of a truth man is born from God:
  • Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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    • is the religion of the gods. All this exists in the dimension of
    • between Lucifer and the gods. And the human ideal is thrown out from
    • Threshold protects us, but the gods hide from us. Our present
    • existence has been lent us by the gods. They rule the inner soul
    • the creative activity of the Gods is the Ideal Man. That Ideal Man
    • the mind of the Gods. This is the religion of the Gods.
    • existence there rises before the Gods the temple which presents the
    • disregard it, that this most sublime Ideal Man, the goal of the Gods,
    • above, it is impossible for him not to see the aim of the Gods, for
    • before one, it stands there of itself, it is the goal of the Gods and
    • ‘Thou art accepted ever more and more by the Gods; the Gods
    • depths of the soul itself. Now, while being instructed by the Gods,
    • The Gods have meant well by us;
    • have so far acquired in life. The strength given us by the Gods is
    • follow these Gods; thou canst now allow all that thou art, to enter,
    • as it were, into the forces the Gods have given thee; thou canst go
    • into the spiritual worlds, for the Gods have given thee a very great
    • Gods who lead man towards his ideal, the Gods who adhere to the
    • religion of the Gods. The result of this fight is that the archetypal
    • imperfections and remain in the spiritual world. The Gods of
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  • Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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    • against the gods, serves their designs; because if he had his way,
    • of the religion of the Gods and that all the Spiritual Beings
    • in man. God thinks in man.’ Just as at the present time, in our
    • the pictures from the spirit-worlds appeared to them, ‘The Gods
    • ‘In me the Gods think.’ But the necessity arose in human
    • visions, the thoughts of the Gods in man, ceased. The phantom-like
    • Gods. The Divine Being regarding whom it was said that He thought
    • something of the utmost importance. When the Gods create a new form
    • Godhead, restored to man the power whereby he was conscious of God —
    • the Being whom the Godhead has brought to birth as the principle of a
  • Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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    • depends on spiritual creative power. Most philosophers admit God the
    • but by Himself. God the Father we find in life and nature. Christ is
    • the content of the religion of the Gods, and that we have to strive
    • our next incarnation, through the good Gods, without being conscious
    • development, and his approach to the ideal of the Gods — the
    • the wisdom we find there. The goal of the Gods is reality in form.
    • God — there are, of course, philosophers who have sufficient
    • Divine Being more closely, this God of the philosophers, we find that
    • it is approximately the God called in the Hebrew, or rather, the
    • Christian religion ‘God the Father’. Thus far do the
    • can arrive at Divinity, but it is God the Father.
    • philosophy, can lead nowhere but to a monotheistic Father-God.
    • The difference is, that the Father-God can be found through
    • manner; namely, that the relation of this other God, Christ, to the
    • Father-God is understood as the relation of the Son to the Father.
    • obvious,’ says Lotze. He means that one God cannot be the son
    • this important fact is presented to us in the symbol of God the
    • Father and God the Son: this important fact, that the Christ is added
    • to the Father-God, as a free creation, as a creation which does not
    • creates, gives freely. For this reason we can never arrive at God the
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  • Title: Inner Aspect of the Social Question: Lecture I
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    • anyone if he realises that all the generations of the gods, all the
    • has fallen on mankind ... why have the gods thrust mankind into such
    • an appalling disaster! Why did the gods not lead men clear of it, for
    • when the gods, in accordance with their primary purpose, may not
    • will. Truly, the gods dwelt in men. To-day, however, they dwell in
    • following way. In ancient times the gods had a certain task with
    • sense we may call the gods) stand in a different relationship to
    • Once, the gods came in
    • men's help. To-day it is men who must seek out the gods; by their own
    • inner activity they must raise themselves to the gods. The human
    • being must reach such a relationship to the gods as to achieve his
    • because the conscious purpose of the gods was working in them. Human
    • with powers capable of raising them into the sphere of the gods, so
    • Because in earlier times the gods were directly concerned with the
    • social organism, wherein the activity of the gods in other men can be
  • Title: Inner Aspect of the Social Question: Lecture II
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    • imagine itself to be God-given ... the truth to which all religious
    • to God the things that are God's.” Faced with the pretensions
    • was a well-founded belief, for Jehovah, the God of this people, had
    • and only God. In the time before the Mystery of Golgotha this was a
    • mentality is that every nation wants to set up its own national god
    • that no distinction is made between this Christ and God in general
    • — the Father-God, in the sense of the Gospels.
    • Christ? It could apply just as well to the Jehovah-God. For this
    • can come to the God whom we have identified with the
    • Jehovah-principle. Not to find the Jehovah-God is nothing else than a
    • sort of illness in mankind. To deny God, to be an atheist, means that
    • healthily cannot be a denier of God, for it is merely laughable to
    • should speak in Harnack's style of the God who may equally well be
    • the Jehovah-God, and is in fact nothing else, but so that it may be
    • known: Christ is the God for all men. We shall not find Him if we
  • Title: Inner Aspect of the Social Question: Lecture III
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    • less as the realisation of God on earth. Fritz Mauthner says: the
    • The character in Anzengruber's play, who denies God, illustrates
    • this; it is specially emphasised that he denies God by saying:
    • “As truly as there is a God in heaven, so am I an
    • there is a God in heaven, so am I an atheist!
  • Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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  • Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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    • about finding the God within. But people who talk in this vein have
    • ‘Friend of God from the Oberland.’] By what means did
  • 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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    • alter his bodily constitution. If a God descends he has to appear in a
    • were asking what God was doing before he created the world, by saying
    • that God was busy cutting rods for futile questioners, nevertheless
  • Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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    • bestowed by God himself. “God breathed into man's nostrils the
    • May God's protecting ray of blessing
    • To spread God's strength
    • To work God's will.
  • Title: Man: Hieroglyph: Lecture Four
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    • God somewhere, who gives this impetus, who imparts this tangential
    • anthropomorphic explanation of them, picturing God as a being with
  • Title: Man: Hieroglyph: Lecture Ten
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    • is the true Earth God, who added the Earth-organisation to that of
  • Title: Man: Hieroglyph: Lecture Fourteen
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    • Testament as the God Jehovah. There is really no actual difference
    • between Harnack's ‘Christ’ and the God Jehovah — that
    • pulse-beats. Plato said, not without reason: ‘God geometrises,
  • Title: Man: Hieroglyph: Lecture Fifteen
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    • Trinity: The Nature of God the Father, God the Son — that is,
    • between Christ and the Universal Cosmic God who can be met with in the
    • Universal God underlying all nature. If the Christ-Concept has been
    • gradually changed into the simple God-concept, that signifies a
    • said: ‘It is the wisdom which the Gods in heaven have brought
    • from which the Earth is derived — the Father-God — but which
    • must be obtained from God the Son, and must be injected into the
  • Title: Man: Hieroglyph: Lecture Sixteen
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    • contained in the Father-God, was imparted to the Earth through Him.
    • The nature and work of the Father-God however, was such that what He
    • Father-God, who however, in our world, has now only a share in a
  • Title: Lecture III: Man in the Light of Occultism
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    • World “God” or “World Spirit” is of no moment; the
    • any more than the neutral God of the Worlds; he can never find a
    • out of divine worlds in the language of the Gods.
  • Title: Lecture IV: Man in the Light of Occultism
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    • consequence the relationship of a religious man to his God is always
    • of such a kind that he conceives of his God as a Being outside his
    • seeks to develop himself upward to his God, when he should only stand
    • over against his God as a man, and the other, so say the theologians,
    • who stands here on the Earth and establishes a relationship with a God
    • “Oh, Most High, Almighty, Good Lord God, to Thee
    • Praised be my Lord God! and with all His creatures, and
    • Mystics of this kind abound who, so to speak, love their God and their
  • Title: Lecture VI: Man in the Light of Occultism
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    • a temple of the Godhead. So he is, and this is what we have all the
    • what man rightly regards as the Temple of God is wonderfully imbued
  • Title: Lecture VII: Man in the Light of Occultism
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    • And many of the names borne by the most ancient Gods of certain
    • Stars to the Mother Night and many old-time words for the ancient Gods
    • taken from the outside world, of the invisible, super-sensible God.
  • Title: Lecture VIII: Man in the Light of Occultism
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    • an image of the Godhead. The pupil does well to follow this course;
    • departure the picture or image of the Godhead, — and that is good
    • destructible form have the Gods given you — the Gods who are my
    • him that the Higher Gods were placed under the necessity of making man
    • the image of God which he has, which, however, is destructible and
    • and destructible in us and comes from the Gods, the opponents of
    • 4:3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. \
    • 4:4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. \
    • 4:8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. \
    • 4:9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: \
    • 4:12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. \
    • God, but only that He had a meeting with that which was for Him the
    • the beginning He holds steadfastly to His God, withstands the attacks
    • Thou shalt worship God, thy Lord, and Him only shalt thou serve.”
    • meeting with His God on the Mount of Olives was not of such a
  • Title: Lecture IX: Man in the Light of Occultism
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    • point where Lucifer shows him what he has acquired through the Gods,
    • been apportioned by the higher Gods to the kingdom of Lucifer. But
    • that he owes to Lucifer his immortality, saying to him: “The Gods
  • Title: Lecture X: Man in the Light of Occultism
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    • The Greeks acted on a true knowledge when they made Mars the God of
  • Title: Man/Symphony: Lecture II
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    • unconscious will which allows the gods to live in human muscles and
  • Title: Man/Symphony: Lecture IX
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    • Receive in love the Will-Force of the Gods.
    • rings out as: “Receive in love the Will-Power of the Gods”.
    • This saying, “Receive in love the Will-Power of the Gods”,
    • Fire-beings: Receive in love the Will-Power of the Gods.
    • Gods”.
    • This “Receive in love the Will-Power of the Gods” is the
    • in love the Will-Power of the Gods”. But what works in our
    • Fire-beings: Receive in love the Will-Power of the Gods!
  • Title: Man/Symphony: Lecture XII
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    • one is forced to ask: As the god-created soul is naturally predisposed
  • Title: Mysteries of Light: Contents
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    • architectural styles. The Greek temple was the dwelling of a god;
  • Title: Mysteries of Light: Lecture I: The Dualism in the Life of the Present Time
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    • God and devil, between paradise and hell. People are certain that
    • in the Pauline sense the wisdom of man may be foolishness before God,
    • contrast between God and the devil, is placed what must form the
    • God and the devil; and Paradise Lost would really have to be
    • people one group believe themselves capable of speaking about God and
  • Title: Mysteries of Light: Lecture II: The Development of Architecture
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    • the fact that it was the drwelling place of a god or a goddess,
    • the abode, of the god or goddess who was intended to dwell in it.
    • god. A Greek temple with-out the image of a god — we need only
    • of a god is an impossibility to the understanding which comes through
    • to erect dwelling places for their gods whom they could represent to
    • themselves only in images. The Greek temple was the abode of the god
    • or the goddess, of whose presence among them the people were
    • comfortable inclusion of the god or goddess. In the Gothic forms
    • regions. For the Greek his god and his goddess were present;
    • Greek temple demands only that the god or goddess be in it, not the
    • god or goddess. If we wish to speak in accordance with the facts, we
    • house,” — it is the abode of the goddess — or,
    • The Greek temple, then, enclosed the god or
    • goddess, and the people knew that the gods were present among men.
    • a sense the earthly world was deserted by God, forsaken by the
    • Divine. He felt the longing to find the way back to the gods, or
    • to God.
    • that the Greek felt the god or the goddess as his contemporary, as
    • which served, not as the dwelling-place for the god, but which was
    • a god is enclosed, for it is true for Christians also that they are
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  • Title: Mysteries of Light: Lecture III: Historical Occurrences of the Last Century
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    • substitute “God the Father,” or you can even replace it
    • with a merely pantheistic “God,” or anything of the kind,
    • does misfortune come? Why do the Gods not help?” The fact is,
    • we are in the period of humanity's evolution in which the Gods
    • will immediately help if men turn to them, but in which the Gods are
  • Title: Mysteries of Light: Lecture IV: The Old Mysteries of Light, Space, and Earth
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    • the gods in the Mysteries bringing the spirit to man, and on the
    • other, the implanting of this spirit acquired from the gods into the
    • commission from the gods in the Mysteries. The last derivative is the
    • the gods of the Mysteries. All that remains is crown and coronation
    • gods; and there were similar festivals all derived from the economic
    • the gods, are an echo of this ancient economic culture.
  • Title: Lecture: Christ at the Time of the Mystery of Golgotha and Christ in the Twentieth Century
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    • ‘Countenance of God’. As a man reveals himself by his
    • to man, is wisdom in the eyes of God.
  • Title: Occult History: Synopsis of Lectures
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    • the gods; in the Greek epoch: sages; in the post-Grecian epoch: saints.
  • Title: Occult History: Lecture 1
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    • Thus we have to do with one who in the real sense must be called a god-man.
    • historical events lie behind it. The Goddess of the City produces Eabani
    • Eabani together are now the rulers. Then Ishtar, the Goddess of Erech,
    • to war with the marauding city, conquer the king and bring the Goddess
    • the Goddess. A scene takes place, directly reminiscent of a Biblical
    • the Goddess for having loved many other men before she had encountered
    • the Goddess carries her complaints to that deity, that Being of the
    • my lot to pass. When the god Ea had resolved to let perish” (in
    • could be explained only by the teaching of how gods came down and united
  • Title: Occult History: Lecture 2
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    • not wish to correct the deeds of gods through human intellect —
    • more has the Maid brought about, and with God's help she will accomplish
    • to France, and therefore — as she says — God has sent
    • he is beloved by God, is under special protection, and will therefore
    • under God's protection. Most respected and powerful Duke,
    • to us in the myth in the picture of Ishtar, the Goddess of the city
    • of Erech. I told you how this Goddess had been stolen by the neighbouring
    • against this city, vanquished its king and brought the Goddess back.
    • rape of the City Goddess there lies something similar to the rape of
    • of the abduction of Ishtar, the city Goddess, the group-soul of Erech,
    • of what is symbolised in the myth through the figure of the city Goddess.
    • as shameful. Thus, in face of what the City Goddess had revealed to
    • the myth it is said that he reproaches the Goddess about her lovers,
    • leveled by Gilgamish against the Goddess we perceive that he is really
    • for example, when it is said that he reproaches the Goddess about her
  • Title: Occult History: Lecture 3
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    • his figures of the gods! We can truly say that in a masterpiece of Greek
  • Title: Occult History: Lecture 4
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    • the ancient Gods and the ancient Mysteries, was fairly vehement on all
    • old Gods again into a civilisation already penetrated by Christianity.
  • Title: Occult History: Lecture 6
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    • in Practical Reason, the postulate of God, Freedom and Immortality is
    • of the gods”; that is to say, when men looked back to olden times,
    • been born from, the gods. That is how they rightly saw it — the
    • sons of the gods having united with the daughters of men, in order to
    • men beheld sons of the gods — divine men, that is to say, beings
    • the nature of those who once were sons of the gods had now become purely
    • gods and the Greeks had sages, the peoples of the
    • we see how the Hebrew still feels the working of the God within him, in
    • of gods in the flow of history. If in the heart of each one of you this
  • Title: Origins of Natural Science: Lecture I
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    • a certain intimacy with God and contemplation of the spirit might
    • their quiet chambers for God and the spiritual world.
    • universal God; how in Christians, Jews, Moslems and heathens there
    • paraphrased thus: “I submerge myself in God's
    • the I from the ‘nothingness’ of God.”
    • their God-given I. And they said, or could have said: I penetrate
    • himself into God-the-Spirit, but only into the
  • Title: Origins of Natural Science: Lecture II
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    • “spirit.” What later became the unknown, the hidden god,
    • originating from the spirit that later on became the unknown god. The
    • archetypal form; as soul, the messenger of god; as body, the image of
    • of God, and experience in eternity, in naught, the
    • Logos brings tidings of an unknown god.”
    • it was no longer the godhead of former ages, but only an image of the
    • for this god who thus still lived in his image in the soul. But the
    • that was not abstract and dead, but a divine living image of God.
    • experienced the living image of God in the Logos, it became the
    • regularity. In the first epoch, man beheld god and world, but god in
    • the world and the world in god: the one-ness, unity. In the second
  • Title: Origins of Natural Science: Lecture IV
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    • with his god or gods, whereby the god ordered the world. It came as
    • I experience space along with my God, and orient myself in space
    • together with my God. He outlines the directions and I experience
    • did this, God dwelled within him and drew along with him. His
    • experience was qualitative; he drew the qualitative reality that God
    • whenever mathematics was observed, the intentions of God were also
    • from God. And in this utterly abstract form, Newton now applies
    • saying that space is the sensorium of God. It is most interesting
    • eventually defines space as God's sensorium,
    • a sort of brain or sense organ of God. Newton had torn nature asunder into
    • in union with his god. Formerly, man had said to himself: What my
    • god. Newton becomes uneasy, now that he has torn space away form the
    • God's
    • leaving space devoid of Spirit and God. But enough feeling remained
    • God. So he deified it again.
    • Scientifically, man tore himself loose from his god, and thus from
    • mathematics) as God's sensorium. Berkeley in his turn rejected
    • take what Newton said — that space is a sensorium of God
  • Title: Philosophy/Cosmology/Religion: Lecture IV: Exercises of Cognition and Will
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    • began to seek for proofs of God's existence, the very search was a
    • divine world. For this reason also no intellectualistic proof of God's
    • direct ‘God-experience’ remains in the world of feeling or
  • Title: Philosophy/Cosmology/Religion: Lecture V: Experiences of the Soul in Sleep
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    • pantheistic knowledge of God occurs. If he was conscious of this
    • becomes an unconscious philosopher, cosmologist, and God-filled being.
    • Cosmos and how he becomes one with God.
    • for God, in which dreams can play their part.
  • Title: Philosophy/Cosmology/Religion: Lecture VI: Transference from the Psycho-Spiritual to the Physical Sense-life in man's Development
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    • first its experience was permeated by spirit, and by God, and that
  • Title: Philosophy/Cosmology/Religion: Lecture VII: The Relationship of Christ with Humanity
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    • conjunction with God the Father and the Christ in a renewed perceptive
  • Title: Philosophy/Cosmology/Religion: Lecture X: On Experiencing the Will-Part of the Soul
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    • earthly after-effect of his god-filled existence between death and
  • Title: Lecture: Rosicrucian Esotericism: Lecture I: Rosicrucian Esotericism
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    • on the earth in order to please the gods, but in order to learn! The
    • a god has to master it.
  • Title: Lecture: Rosicrucian Esotericism: Lecture III: The Nature and Being of Man
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    • of them. Even in religions a feeling has remained that the gods sleep
    • the gods are then most deeply asleep.
  • Title: Lecture: Rosicrucian Esotericism: Lecture VI: The Configuration and Metamorphoses of Man's Physical Body
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    • about the greatest secret of the Mysteries, namely, that gods were once
    • the Bible as follows: God arranged everything according to measure,
    • it as follows: God once ordered everything according to number, measure
  • Title: Lecture: Rosicrucian Esotericism: Lecture VII: Evolutionary Stages of our Earth before the Lemurian Epoch
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    • help of the spirit, in acquiring for himself the noble, godlike form
  • Title: Lecture: Rosicrucian Esotericism: Lecture VIII: Stages in the Evolution of our Earth. Lemurian, Atlantean, Post-Atlantean Epochs.
    Matching lines:
    • had worked upon him. The gods would not have allowed these influences
    • Paradise was due to the influence of the gods. You should therefore
    • in the heavens, the deeds and the wisdom of the gods were revealed to
    • of the gods in space and reveres the stellar wisdom as the expression.
    • the god. The essential difference between these works of architecture
    • Greek temple is the presence within it of the god himself. Whereas the
  • Title: Lecture: Rosicrucian Esotericism: Lecture IX: Man's Experience after Death
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    • innermost sanctuary by the officiating priest. The Godhead who dwells
    • of Nazareth. This is the same God who had been proclaimed by Moses and
    • only under different names, the same God whom He, Christ also proclaims.
    • thereby make this temple an actual dwelling place of the god. Just as
    • a soul feels drawn to the body that is fitting for it, so does the god
  • Title: The Story of the Green Serpent and the Beautiful Lily: Lecture I
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    • a God, and said “Here is necessity (notwendigkeit) it could not
    • be different from what it is, this is a God. I feel that the
  • Title: The Story of the Green Serpent and the Beautiful Lily: Lecture II
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    • only read the poem which, under the title “God and the World”
    • Kingdom of the Gods. Man is ceaselessly striving to reach this
    • complete blotting out of self, man unites himself with the Godhead.
    • If there were not in us the very force of God
  • Title: Signs and Symbols: Lecture 1: The Birth of the Light
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    • the God, rode upon his back. He covered the Bull's nostrils, plunged a
    • head of the God Mithras was a bird and over the whole group, on one
    • to the threefold aspect of the Godhead and perceived a divine Trinity
    • be understood why from this moment onward God can be thought of as a
  • Title: Signs and Symbols: Lecture 2: The Christmas Festival as a Symbol of the Sun Victory
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    • living expression for a spiritual experience of the Godhead that
    • in divine heights. “Glory” means “revelation.” “Today God reveals
    • Himself in the Heavens.” This is what “Glory to God in the Highest”
    • the important word for “becoming Godlike,” “becoming one with the
  • Title: Signs and Symbols: Lecture 3: Signs and Symbols of the Christmas Festival
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    • The Gods' eternal word,
    • the presence of God, let him take three seeds from these intertwining
    • worship of God by our primeval ancestors because this worship took its
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • contemplate the bodies of the Gods, and finally of the Divine in
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • such. She preferred him, in a certain sense to the Moon-god, because
    • to her Lucifer was a Sun-god. That is correct; he is that; but we had
  • Title: Lecture: The Ten Commandments
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    • follow Me in you. Henceforth, you shall not put other gods above Me.
    • You shall not recognize as higher gods those who show you an image of
    • intensively and dearly as the Jewish people. The God Who poured a drop
    • this drop — the ego bearer — this God became known to His people for
    • Jehovah God had indeed worked in mankind's evolution until that time,
    • individuality of man but who is at the same time a national God. The
    • to feel the ego within himself, to experience God's Name, “I am the I
    • Jehovah God it was experienced as a new force that entered man and
    • gods, but into their own souls. Looking into one's soul with devotion
    • is the Commandments that have to do with God and the other half the
    • included with the first half, which concerns God. How he manages to
    • evolution. His physical body was developed on ancient Saturn; gods
    • are peoples who worship gods who, in their present stage of
    • bodies, but they cannot function in the ego. This God who works in the
    • Through his acceptance of the other gods man is not a free being, but
    • rather a being that worships the gods of his lower members. When,
    • however, he consciously recognizes the god, a part of whom he carries
    • by gods who came before.
    • for him the gods who worked on the physical body. If he makes images
    • you from the now highest of Gods. It cannot be symbolized with an
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Ten Commandments
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    • follow Me in you. Henceforth, you shall not put other gods above Me.
    • You shall not recognize as higher gods those who show you an image of
    • intensively and dearly as the Jewish people. The God Who poured a drop
    • this drop — the ego bearer — this God became known to His people for
    • Jehovah God had indeed worked in mankind's evolution until that time,
    • individuality of man but who is at the same time a national God. The
    • to feel the ego within himself, to experience God's Name, “I am the I
    • Jehovah God it was experienced as a new force that entered man and
    • gods, but into their own souls. Looking into one's soul with devotion
    • is the Commandments that have to do with God and the other half the
    • included with the first half, which concerns God. How he manages to
    • evolution. His physical body was developed on ancient Saturn; gods
    • are peoples who worship gods who, in their present stage of
    • bodies, but they cannot function in the ego. This God who works in the
    • Through his acceptance of the other gods man is not a free being, but
    • rather a being that worships the gods of his lower members. When,
    • however, he consciously recognizes the god, a part of whom he carries
    • by gods who came before.
    • for him the gods who worked on the physical body. If he makes images
    • you from the now highest of Gods. It cannot be symbolized with an
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Sermon on the Mount
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    • that man would be able to find his connection with God within, and
    • ancient times, could become God-imbued during states of ecstasy. While
    • become God-imbued who becomes permeated within himself with the God
    • spirit of God can be healed and comforted by finding the source, the
    • by saying, “Blessed and God-imbued in their astral bodies are those
    • righteousness; he will become pervaded with godliness and his ego will
    • receiving God into itself. If man can elevate himself to such a
    • ego; through his purified consciousness soul he can see God. The sixth
    • sentence of the Beatitudes must, therefore, refer to God. The external
    • “Blessed are the pure in heart, for they shall see God.”
    • themselves, for they shall become the children of God.” This points
    • the eighth sentence of the Beatitudes, “God-imbued or blessed are they
    • directly into himself. So it came to pass that the God-man Christ
    • became possible for a human being to recognize God in the surrounding
    • comprehend the true essence of an Ego-God, a God related to man's ego
    • A second stage of God revelation was experienced at the time of Moses,
    • when God approached man through the elements. In the burning bush, in
    • years in which a knowledge of God was breaking through there followed
    • the age of Solomon. God revealed Himself through the symbols of the
    • Thus, the divine revelation proceeded in stages. God first appeared to
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  • Title: Lecture: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 3
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    • 4 Double creation: This may refer to Genesis 1, 26, where God creates humankind. In Genesis 2, 7, this creation is described again, albeit differently.
  • Title: Three Paths: Lecture II: The Path of Initiation
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    • to them. Thus the gods were compelled to see that Lucifer had become
    • all this as the affair of the gods and of their adversaries, the
    • gods. This was the situation.
    • to do with the gods and with the Luciferic beings, who look down, so
    • had nothing happened in the world of the gods, then the intention of
    • the gods for men would never have been fulfilled; Lucifer would have
    • thwarted the plan of the gods. The gods had to make a sacrifice —
    • experienced by gods if they remained in their own sphere: They had to
    • experienced something which otherwise gods in the spiritual worlds
    • cannot experience. The gods had to send the Christ down to earth to do
    • time was fulfilled, the gods, whom we group together under the name of
    • different for a god from what they mean for a man. Therewith the gods
    • god had to suffer death on the cross, the most disgraceful human
    • — of an affair of the gods.
    • affair of the gods. This is the essential thing, that a god once went
    • earth-sphere and beyond death; because once the gods settled their
    • also have its effect. This death was a seed sown by the gods; it was
    • pupils the whole tragedy of the conflict of the gods with Lucifer, by
    • otherwise men carry out their human affairs, the gods carried out
    • world something takes place which is really an affair of the gods;
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  • Title: The Mission of Savonarola
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    • belief that was absolutely democratic: domination of the gods
    • was the one who called Savonarola to Florence? No, it was God
  • Title: Lecture: Waking of the Human Soul and the Forming of Destiny: Lecture I
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    • comes to a consciousness of his own relation with the Godhead. Here on
  • Title: Lecture: Waking of the Human Soul and the Forming of Destiny: Lecture II
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    • being born and dying are not characteristic of the gods, but only of
    • spoken by Christ that the Kingdom of God had come down to the earth,
    • ancient human beings had lived with their gods had come to an end; the
    • to an end. But the gods bestow upon human beings the possibility of
  • Title: Lecture: Younger Generation: Lecture III
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    • of Man in the Sight of God.” It belongs, in thought, to the
    • writes a book about the “Behaviour of Man in the Sight of God
    • follow the course taken by God in connection with the world. This
  • Title: Lecture: Younger Generation: Lecture V
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    • lapsing into untruthfulness, proof for the existence of God came into
    • for the existence of God, as Anselm of Canterbury, people would not
    • speak of proofs for the existence of God would have been as if
    • called divine; this God appears primitive and incomplete in the eyes
    • proofs for the existence of God shows, if one looks at the facts
    • find forms pointing back to the once living, God-given moral ideas.
    • God-given intuitions, were no longer there; that if a man wants to
    • puberty, whereas in earlier days he had God-given intuitions;
  • Title: Lecture: Younger Generation: Lecture VI
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    • characterized yesterday as God-given commandments. When we imagine
    • moral intuitions that are not God-given but born by our own efforts,
    • in God.” Yes, in face of the child, confidence in man becomes
    • confidence in God. And a future will have to come in the evolution of
  • Title: Lecture: Younger Generation: Lecture VII
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    • something of which they thought that in the eyes of God it could be
  • Title: Lecture: Younger Generation: Lecture VIII
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    • put into me by a God either indirectly or transmitted by way of human
    • utterance but was felt by outstanding souls of that time. The Gods
    • still had the feeling that human thought was a gift of the Gods. And
    • of thought to be forsaken by the Gods were those — naturally I
    • received from the external world are given us by God. We no longer
    • know how thoughts are God-given, but our inner being tells us that
    • is God-given — I mean that there was no longer even an echo of
    • to that popular god-forsaken thinking of even a previous incarnation.
  • Title: Lecture: Younger Generation: Lecture X
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    • reflect: Is there a good God ruling the world, when one sees that
    • bring an offering to the great God of Nature by lighting a
  • Title: Lecture: Younger Generation: Lecture XII
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    • that is what must be striven for, and the rest left to God, if I may
  • Title: Lecture: Mission of Michael: Lecture I: The Power and Mission of Michael
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    • bad principle on the other: God and the Devil.
    • spiritual evolution through the erroneous concept of the duad, of God
  • Title: Lecture: Mission of Michael: Lecture II: The Michael revelation.
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    • the head in order that the Gods might speak to him. At the beginning
    • of the Bible we do not read: God sent a ray of light to man and
    • he became a living soul, but we read: God breathed the living breath
    • that their God had spoken to them not through direct sense
    • the head is the mediator, but that their God had spoken to them
    • God spoke to them in moments of clairvoyance, as when he spoke to
    • speaks to us through his countenance. And the countenance of their God
    • hierarchy of the Archangeloi. They felt their God as remaining unknown
    • his God, then Michael spoke to him. But this Michael spoke only to men
    • another state of consciousness, then the countenance of God, Michael,
  • Title: Lecture: Mission of Michael: Lecture III. Michaelic Thinking.
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    • If we look back into pre-Christian times we shall find that God's
    • of God Who came down to the earth, the Christ, was at the same time
  • Title: Lecture: Mission of Michael: Lecture IV: The Culture of the Mysteries and the Michael Impulse.
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    • even though they cannot find the transition from the God they sense to
    • it occurs and replace it by the name of God, this will change nothing
    • general Father god who lies at the foundation of the world. There is
    • with the Father god. Many of the modern evangelical theologians are no
    • longer able to differentiate between the general concept of God and
    • a different matter from being unable to find the Father God — You
    • Divine, between the Father God and the Christ God. This comes to
    • expression in the soul of man. Not to find God the Father is a
    • misfortune. Not to find the Father god, to be an atheist, is an
    • illness. Not to find the Son God, the Christ, is a misfortune.
    • we do not find the God out of whom we are born and whom we must find
  • Title: Lecture: Mission of Michael: Lecture V: The Michael Deed and the Michael Influence as Counter-pole of the Ahrimanic Influence
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    • smaller peoples; for it was the will of God that the Romans should
    • concept of god took on a quite particular form. If one takes into
    • concept of God was more and more elaborated in human thinking, a
    • concept of God which culminated in the dictum: God, the Omnipotent,
    • of God, the All-Mighty. My dear friends, we do not engage in catechism
    • truths; there you will, naturally, find: God is all-mighty, all-wise,
    • would not have spoken of God, the All-Mighty, but of God, the
    • God, the All-Mighty
    • (Previously: God the All-Wise)
    • Wisdom was considered the fundamental attribute of the Divine Being. The concept of Omnipotence only gradually penetrated the idea of the Divine Being, from the fourth century onward. It continued to develop. The concept of personality was abandoned and the predicate was transmitted to the mere order of nature, which is conceived of more and more mechanically. And the modern concept of the necessity of nature, the omnipotence of nature, is nothing but the result of the evolution of the concept of God from the fourth to the sixteenth century. Only, the qualities of personality were abandoned and that which constituted the concept of God was taken over into the structure of thinking about nature.
    • concept “God the All-Mighty” developed, there existed a
  • Title: Lecture: Mission of Michael: Lecture VI: The Ancient Yoga Culture and the New Yoga Will.
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    • But a distinction was made between the God without and the God within;
    • he was, however, conceived of as unitary, the God in nature, the God
    • People said: If a tree is shaking, this is the God outside, and if I
    • move my arm, it is the God inside; if I inhale the air, work it over
    • within me, and again exhale it, then it is the God from outside who
    • stated at the beginning of the Old Testament: “And God breathed
  • Title: Psychoanalysis: Lecture I: Anthroposophy and Psychoanalysis I
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    • experiences the Greek gods, the whole past of mankind. The evil
    • different gods. For the psychoanalyst goes so far as to say
    • that the human soul has a connection with the gods, but it is a
    • Jung however goes so far as to assert that the gods, to whom
    • patients, in a good or evil sense, make the doctor into a god
    • connected with the superpersonal unconscious; but for God's
    • sake (the psychoanalyst does not say ‘for God's sake,’ but
    • does not call them ‘gods’ but ‘primeval pictures’)
    • unconscious. So he makes himself into a god or a devil. Here
    • demons, and were never able to live without gods — except
    • the day before, supermen whose god being dead, have made gods
    • of themselves, rationalistic pocket size gods with thick skulls
    • soul is so made that it needs gods, that gods are necessary to
    • had them. Men need gods. The psychoanalyst ridicules men,
    • saying that when they lack other gods they make gods of
    • themselves, but “rationalistic pocket size gods
    • with thick skulls and cold hearts. The idea of God” (he
    • describe the necessity of the God-concept in these terms
    • must have a God; he needs him. The psychoanalyst knows that.
    • “The idea of God is simply a necessary psychological
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  • Title: Psychoanalysis: Lecture II: Anthroposophy and Psychoanalysis II
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    • comes into collision with the gods — if you wish to
    • express it thus — but also with evil gods. And all these
  • Title: Psychoanalysis: Lecture III: Reflections in the Mirror of Consciousness, Superconsciousness and Subconsciousness
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    • namely, to regard it as a punishment from God upon the
    • good gods must work in a certain way for a balance which is
  • Title: Psychoanalysis: Lecture V: Connections Between Organic Processes and the Mental Life of Man
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    • upper and the lower gods, the upper and the underworld of gods;
    • equilibrium of the upper and the underworld of gods is
    • questions such as: Why did God create frenzy? Frenzy has plenty
  • Title: The Ego: Cover Sheet
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    • The God Within and the God of External Revelation
    • THE GOD WITHIN AND
    • THE GOD OF EXTERNAL REVELATION
  • Title: The Ego: Contents
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    • The God Within and the God of External Revelation
    • 2. The Education of Humanity. The God within and the God of external
  • Title: The Ego: Preface
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    • The God Within and the God of External Revelation
  • Title: The Ego: Lecture 1
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    • The God Within and the God of External Revelation
  • Title: The Ego: Lecture 2
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    • The God Within and the God of External Revelation
    • said to himself: I am thankful to the God Who reveals Himself to me
    • within. I turn my gaze away from outside, and the God becomes present
  • Title: The Ego: Lecture 3
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    • The God Within and the God of External Revelation
    • which one felt the responsibility that GOD should speak from out of
    • the Baptist, and said: Here is the angel of God. One would only have
  • Title: Bridge between the Ideal and the Real: Lecture I
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: Bridge between the Ideal and the Real: Lecture II
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    • essentially in a demonology. The Gods of the ancient
    • continued the world straight up to the Gods. How close the
    • Greek felt his world of the Gods to the world of Man.
    • were a consequence of a copy of the Deeds of the Gods. The
    • place of the individual Gods, — the Christians called
    • Gods there now appeared abstract, metaphysical concepts, a
    • structure, was lost. First the Gods, later the metaphysical
  • Title: Lecture: Greek and Germanic Mythology: Lecture I - The Prometheus Saga
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    • sons of the ancient Greek god Uranus and his wife Gaia. Uranus means
    • Further, we are told that the gods, with Zeus at their head, then
    • caused Hephaestus, the god of the smiths, to make a statue of a woman.
    • gifts of the gods, except one, were showered upon humanity. They
    • secret, although Zeus sends to him Hermes, the messenger of the gods.
    • By the three generations of gods — Uranus, Chronos and Zeus
    • ruler of the second generation of gods from the middle of Lemuria
    • as in fact were all the Greek gods.
  • Title: Lecture: Greek and Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • twofold nature (it stood under the sign of the gods Ormuzd and
    • He is led by the goddess Pallas Athene into his house and to his wife,
  • Title: Lecture: Greek and Germanic Mythology: Lecture III - The Sigfried Saga
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    • God’ by his own people as well as by the Europeans, was an initiate
    • man-become-god. In the north we encounter the divine man — the
    • god to man; and while the southern sub-race developed further,
  • Title: Lecture: Greek and Germanic Mythology: Lecture IV - The Trojan War
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    • represented by his marriage with the goddess Thetis — the
    • plane, with the goddess of water, the goddess of the sea.
    • indicated in the saga, where we are told that all the gods were
    • present at the marriage of Peleus with the sea-goddess Thetis —
    • except one, a goddess who hitherto had had no influence on the earth,
    • with kama occurred. Now on the physical plane the goddess Eris, the
    • goddess of discord, begins to be active. She tosses an apple, discord,
    • apple is said to be the Eris apple. The three goddesses, Hera, Pallas
    • divine soul — disagree among themselves, for the three goddesses
  • Title: Lecture: Lecture I: Occult Signs and Symbols
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    • Godhead. Through the fact that this tone sounded into world space,
    • “And God
  • Title: Lecture: Lecture II: Occult Signs and Symbols
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    • God that should express or mean this or that. Something much deeper
    • House of God was to receive quite definite soul impressions. When one
    • the columns rise as trees rise in a grove, such a House of God works
    • bred that were searching for an inner union with the godly forces of
  • Title: Lecture: Lecture III: Occult Signs and Symbols
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    • unity of God in the universe. God is indicated by the number one. We
    • number for God, and also the three. The one who sees the world as a
    • Godhead. From what, then, do things arise since ideas are new
    • fourfold beings, they would be constantly directed by the gods
    • God is separated from Him and becomes manifest, the remainder exists
  • Title: Lecture: Lecture IV: Occult Signs and Symbols
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    • forerunners of mankind, the gods, were gifted with an organ with
    • beginning was the Word, and the Word was with God, and a God was the
    • teaching, one says that one searches for God within one's self. But
    • those who would find God must look for him in his works that are
    • a message of the activity of God. Men will extend their beings, as it
    • Deo Nascimur, out of God I am born.
    • born out of God, so, in the sense of esoteric wisdom, we die in
  • Title: Spiritual Hierarchies: Synopses
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    • godhead of all, namely the Trinity. Seraphim receive the ideas of the
    • are the only beings that have the direct light of God, and have had
    • it from the beginning. The second Hierarchy see God only in His
  • Title: Spiritual Hierarchies: Lecture 1
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    • ancient inhabitants of Europe said in their myths about gods and
  • Title: Spiritual Hierarchies: Lectur