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Searching Christianity As Mystical Fact

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  • Title: CaMF: Chapter 1: Points of View
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  • Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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    • give him what his heart seeks. He acknowledges the gods, but he knows
    • that in the ordinary conceptions of the gods the great enigmas of
    • The orator Aristides relates, “I thought I touched the god and felt
    • “For the god addresses each one of us as we approach him here with the
    • Power of the cosmos, the Godhead. The mystic sought his true spirit.
    • shows that the daemons, that is, the spiritual beings, and the gods
    • higher nature than the daemons and gods. And this is in the nature of
    • Mystery wisdom. The people pictured gods and daemons in images taken
    • the eternalness of such gods! How could Zeus, as the people pictured
    • — One thing was clear to the mystic: man attains his idea of the gods
    • contrast to this the formation of ideas of the gods has something
    • is lacking. Reflection teaches us that with the gods we imagine
    • of his gods. He even asks himself: How do I come to transcend physical
    • think to himself: Let us simply look at all these ideas of the gods.
    • the most glorious hunts of the gods take place. The Greek peoples
    • “But men have the idea that gods are born,
    • Were beasts to draw the semblance of the gods,
    • may reject the legends of the gods and acknowledge as reality only
    • remain content with the gods thus created, the gods of the people. If
    • to the gods of the people. He did not deny them nor declare them to be
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  • Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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    • initiated and purified will dwell with the gods. For as they say in
    • Dionysus, the god of lust for life, of germination
    • Heraclitus the same as Hades, the god of annihilation and destruction.
    • He did not want the gods furnished with attributes taken from the
    • attached. God has descended into the world of things. Whoever receives
    • these things without God receives them seriously as the “Tombs of
    • God.” He should play with them like a child and employ his seriousness
    • to draw out of them the God who sleeps spellbound within.
    • of conflicting elements, into which God is descended. This is the
    • the human soul similar to a god and a worm at the same time. Because
    • of this man stands midway between God and animal. This leavening and
    • You will become an immortal god, escaping death. —
    • the gods.”
    • knows that its first seeds were of God's giving.”
    • and we shall find the eternal. God, the eternal cosmic harmony, is
    • small and limited, but the Godhead is infinite, and how has the
    • infinity of the Godhead was enclosed within the bounds of the flesh as
  • Title: CaMF: Chapter 4: Plato as a Mystic
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    • gods, and that when he arrived there it would be well with him, if it
    • say, lives in truth through all after-time with the gods.”
    • “All men who possess even a small share of good sense call upon God
    • gods and goddesses (if so be that we are not utterly demented),
    • seek along such a path, Plato promises “that the Godhead, as Savior,
    • was meant by this “thing impossible.” It indicates the drama of God.
    • God is not present for him in the materially comprehensible world.
    • deliverance of the Godhead: this is cognition. The evolution of the
    • ascending process is represented. The beings develop. God reveals
    • of God from the tomb. Man makes his appearance in this stream of
    • other beings. But in the other beings God is concealed, and in man He
    • God made in the image of the Intelligible, most great and good and
    • who can be born of man, but the Son, the offspring of God living in
    • born of man, the “Son of God;”
    • Further it appears as the Son of God, who “followed the ways of his Father,
    • as the Christ: “For since God is the first and sole King of the
    • called in the Law, the utterance and word of God.”
    • to meet the Logos who is, for him, the Son of God. “I feel no shame in
    • from God takes refuge in himself. There are two minds, that of the
    • universe, which is God, and the individual mind. One who flees from
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  • Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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    • ordinary materialistic, logical conception of life, man creates gods
    • them. The mystic perceives that he creates gods; he perceives why he creates them; he can, so to speak, see beyond the natural laws of the
    • creation of gods. It is the same with him as it would be with a plant
    • their attitude toward the popular world of gods and myths. They wished
    • to perceive the laws of this world of gods and myths. Where the people
    • Furthermore, to wish to teach all men the truth about the gods causes
    • arrives at the point where it should follow the gods over the heavens,
    • gods in certain parts of the country. A significant series of myths
    • Osiris was the son of the sun god; Typhon-Set was his brother and Isis
    • and there in many places pieces of the god were said to have been laid
    • are mixtures of portions of the god, influenced in their structure by
    • the sun how could we see the light? If God's own power did not live
    • elements. The god (Osiris) has been slain. Man, with his cognition,
    • again as Horus (Son of God, Logos, Wisdom) in the antithesis of Strife
    • goddess of the chase. Hercules hunted down what the free nature of the
    • greatly at the hands of their stepmother. The gods sent a ram with a
    • ram to the gods and presented the fleece to the King Aetes. The latter
    • of the gods, of Uranos (Heaven) and Gaia (Earth). Kronos, the youngest
    • overpowered by his son Zeus. And Zeus became supreme among the gods.
    • the image of a woman of great beauty, which the gods adorned with all
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  • Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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    • become an immortal god, escaping death.” In these words Empedocles
    • work. These conceptions indeed indicate ideas of the gods similar to
    • the field of Hotep and north of the field of Locusts, where the gods
    • eighth hour of the day with the image of the heart of the gods,
    • existence as a god. Within this conception one must speak of divinity
    • himself to the Son. The spellbound god, whom he actually bore within
    • this god within him. First this lower nature had to be buried in order
    • blessed God, and said, Lord, now lettest thou thy servant depart in
    • blessed are they that hear the word of God, and keep it.’” In the
    • Satan, for it is written, Thou shalt worship the Lord thy God, and him
    • God, and the Word was God ... And the Word became flesh and dwelt
  • Title: CaMF: Chapter 7: The Gospels
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    • of the Mysteries, as the typical life of the Son of God. It was these
    • “Kingdom of God.” This unique Being has brought the Kingdom to all who
    • one organism. Its Jao was the God of the whole people. If the Son of
    • this God were to be born he must be the Redeemer of the whole people.
    • Mysteries. Henceforth the Kingdom of God is not dependent on “external
    • behold, the kingdom of God is within you.” With Jesus the point in
  • Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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    • and the Word was with God, and the Word was a God ... And the Word
    • sickness is not unto death, but for the glory of God, that the Son of
    • God might be glorified thereby.”? (John 11:4). This is the customary
    • the Greek also: “for the manifestation (revelation) of God, that the
    • Son of God might be revealed thereby.” And what do these other words
    • “glory of God,” that is, to the revelation of God. If the “eternal
    • serves to make God manifest in Lazarus. For through the whole process
    • with the gods. Schelling describes the feelings of an initiate thus:
    • indestructible relationship, joining the army of the higher gods, as
  • Title: CaMF: Chapter 9: The Apocalypse of John
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    • Revelation of Jesus Christ, which God granted him, to show to his
    • is sent in signs by the angel of God to his servant John.”
    • life, which is in the Paradise of God.” (Rev. 2:1–7) — This is the
    • to proclaim: Holy, holy, holy, the God, the Almighty, who was, and is,
    • sacrificed his blood for God; Jesus, who bore Christ in himself and
    • evident. The seven angels who “stand before God” (chapter 8, verse 2)
    • who lead to the vision of God in a truly Christian way. Therefore what
    • is next accomplished is a leading to God; it is an “initiation” which
    • (chapter 11, verse 15). “And the temple of God in heaven was opened,
    • bring to life in him the Son of God who crushes the serpents head.
    • powers must be victorious nevertheless. All other gods are united in
    • to shine upon it: for the revelation of God lights it, and its light
    • for the Godhead is near.” — The author of the Apocalypse has set forth
  • Title: CaMF: Chapter 11: The Essence of Christianity
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    • united in a unique personality. Jesus became the unique God-Man. In
    • raised as divine through its own power, but the one God who was in
    • the personality and the infinite God. A direct relationship with Him
    • a direct but outward relationship to God. Those who knew the ancient
    • not to writing, as God confided the unutterable mystery to the Logos,
    • not to the written word.” — “God gave to the church some, apostles; and
    • in the sphere of the senses. In this sense God is neither existent nor
    • world as the spiritual Son of God; He is the mediator between God and
    • Thus through Jesus the Church is united to God; in Him lies its
    • perfect God, far above all that is humanly attainable. If we hold
    • the soul. But a God far transcending everything human can never dwell
    • hold of that God and to apprehend Him directly in the soul. A conflict
    • a divine part at a certain stage of development. Yet the Christian God
    • find in himself the power to strive upward to this God, but he could
    • development was one with God. A gulf appeared between what it was
    • perfect God, but he wishes to experience the divine life. He wishes to
    • relationship to the Godhead. It is of the essence of Christianity that
  • Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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    • invisible, inconceivable God. A direct image of this Godhead is the
    • Godhead. It is the divine Spirit diffused in the world; cosmic reason,
    • the Logos, the Offspring or Son of God. The Logos is the mediator
    • between the world of the senses and the inconceivable God. When man
    • is the bearer of the Logos. Above the Logos is God; beneath is the
    • because God sees them,” derives from a way of thinking essentially
    • great cosmic drama, the awakening of the spellbound God. He describes
    • of it. Certainly it is written, “In the beginning God created the
    • darkness was upon the face of the deep. And the Spirit of God moved
    • must be experienced in the depths of the soul. God must be found
    • of joy to the eternal gods, He too rejoiced.”
    • In the Bible we read, “and God saw that it was good.”
    • used to tell the story of the soul which is seeking God. Everything in
    • the ways of God, and its mystical striving for wisdom can take only
    • desires to find God.
    • human spirit. Man experiences within himself what God has experienced
    • in the world. The Word of God, the Logos, becomes an experience of the
    • soul. God led the Jews out of Egypt into the Promised Land; He made
    • all this is an inner process. The God Who was poured out into the
    • given spiritual birth to God, to the Spirit of God that became Man, to
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  • Title: CaMF: Chapter 13: Augustine and the Church
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    • desired to think upon my God, I knew not how to think of Him except as
    • We are not thy God. Seek above us. I asked the fleeting winds, and the
    • seek for the essence of things in us are deceived. We are not God. I
    • we the God whom thou seekest."
    • teaching of Dionysius the Areopagite. This teaching started with a God
    • of all beings toward this God, Who finally attains to what He was from
    • the beginning. Everything falls back again into the Godhead which has
    • Christianity came to the conviction that God has given His wisdom to
  • Title: CaMF: Translators Notes
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    • name for the Logos of God in which has been inscribed and engraved
    • by God, II, 232. A commentary on the two dreams of Jacob, Genesis 28
    • Sallust the Platonist, De Diis et mundo, Concerning Gods and
    • Augustine, De civitate Dei, The City of God, Book XI, Ch. 26.
  • Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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    • Steiner “a man sent from God,” able to show the way to a true

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