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Searching Christianity As Mystical Fact

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  • Title: CaMF: Chapter 1: Points of View
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    • the spiritual requirements of the “life of the soul” without reference
    • scientific thought in modern spiritual life. But those who are alert
    • spiritual requirements of humanity, nevertheless they should be noted
    • natural science is the greatest power in modern spiritual life. And
    • one who speaks of the spiritual concerns of mankind may not pass it by
    • attempts to satisfy spiritual needs is shallow and superficial. If
    • shall then apply to the higher regions of spiritual life what they
    • spirit can only learn from natural science. He really needs only to do
    • must investigate in the spiritual domain as they do in the physical,
    • but he need not adopt their opinions about the spiritual world,
    • spiritual evolution of man just as impartially as the naturalist
    • observes the material world. Then in the domain of spiritual life we
    • spiritual developments like Christianity, or the world of ideas of any
    • examination of the documents relating to spiritual life. This is
    • expresses it. And likewise, in studying spiritual life we shall have
    • to keep to the spirit and not to its outer documents.
  • Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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    • SOMETHING LIKE A VEIL OF SECRECY conceals the manner whereby spiritual
    • sensuality under the control of the spirit. Fasting, solitary life,
    • of the spirit. He was to behold a higher world. He could find no
    • which arise in the spiritual life of their soul. They assign only a
    • others, who, although their spiritual eye is still closed, have a
    • what they hear. They believe in humanity and wish to open spiritual
    • eyes. They can only offer the fruits their spirit itself has gathered;
    • comprehension for what is seen by a spiritual eye. —
    • eyes of the spirit. First of all he is not here for this purpose. He
    • rights by the spiritual eye. This spiritual eye allows us to see what
    • this still, but it is immersed in something higher, in the spirit. Now
    • material world. When he tries to grasp spirit images, he seizes
    • the spirit begins to animate this space.
    • where to him the spirit interprets all life as death. Then he is no
    • new sun and a new earth appear to him. Out of spiritual fire the whole
    • has been killed. The spirit has passed through material life as a
    • him draw near, and I was then between waking and sleeping. My spirit
    • feelings, which should have evoked the spirit from these words. For
    • the acquisition of spiritual cognition. The latter can be understood
    • the spiritual world through their own experience; they can be
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  • Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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    • harmony. If we apply this to the spiritual world we have the thought
    • upon ordinary assumptions about things. The spirit dissolves the
    • “There are people who take written laws only as pictures of spiritual
    • was only a symbol of the eternal spirit which dissolves and reforms
    • material things. He meant both and neither, because for him the spirit
    • spirit of the sage is to move over all things like fire, transforming
    • spirit within him, the spirit which is rooted in the eternal. This
    • spirit, however, is born for him personally out of the conflict of the
    • elements. This spirit should also pacify the elements. In man, nature
    • independent. He can participate in the eternal spirit which he beholds
    • only to the extent of the mixture the eternal spirit has produced in
    • the temporal. The spirit works in him. But it works in him in a
    • spirit.) Thus for Heraclitus what lives in man extends itself far
    • themselves. Let us agree to accept for the spirit what seems to us
    • right with regard to nature. Is the perfected spirit to have the same
    • origin as the imperfected spirit? Is Goethe to have the same
    • disposition as any Hottentot? The spirit of Goethe cannot have the
    • same spiritual predispositions as an aborigine, any more than a fish
    • has the same predisposition as an ape. The spiritual ancestry of
    • Goethe's spirit is different from that of the aborigine. The spirit
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  • Title: CaMF: Chapter 4: Plato as a Mystic
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    • THE SIGNIFICANCE of the Mysteries in the spiritual life of Greece can
    • that the spirit is eternal to someone whose eyes have been opened so
    • that he can see this spirit? — Socrates indicates living experiences.
    • spirit in the material world. Is not this a fact which can be compared
    • the spiritual. However, can he expect the same of the spirit as of his
    • within him. If we immerse ourselves wholly in the spirit, then we live
    • the demands of his spirit when this endangers his body. And who is
    • transitory nature, but which arise from the spirit. And precisely
    • these paths breathe the same spirit. All are intended to show that man
    • perception, and another when his spirit is alone with itself. Socrates
    • points to the archetypal nature of the spirit for those who listen to
    • him. If they find it they can see with spiritual eyes that it is
    • true spiritual status. The consciousness which once again appears in
    • unconsciously for the divine. We are far from the spiritual reality
    • the soul and take it as a picture of this process. In this spiritual
  • Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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    • life. The mystic formulates the great question about his own spiritual
    • — The mystic had to recognize how the creative spirit of man comes to
    • spirit. He sought truth, wisdom, where the people had set up a myth.
    • the spirit, of the unconsciously creative soul. The soul is governed
    • initiate. He experiences the pictures with spiritual organs of
    • without its activation through real occurrences in the spiritual
    • corresponding spiritual events. To be able to stand within the latter,
    • initiation. There the spiritual events which he sees are illustrated
    • mythology as such an illustration of true spiritual events, has not
    • yet advanced to a comprehension of mythology. For the spiritual events
    • reminiscent of the material world are not in themselves spiritual, but
    • are merely an illustration of the spiritual. Whoever lives only in
    • pictures, lives in a dream; he lives in spiritual perception only when
    • he has reached the point of experiencing the spiritual in the picture,
    • illustrative character the same myths can express various spiritual
    • apply them now to one spiritual fact and again to a different one.
    • spirit, and out of what he had gained from this lower knowledge he
    • spiritual eye. Hercules caught the doe of Artemis. The latter is the
    • spiritual element, the advice of Medea. Even when man has found his
    • spiritual events lying behind these pictures, but here we intend only
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  • Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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    • terms of material reality an occurrence which has spiritual reality at
    • and dies. The physical part of him disappears. But the spiritual, the
    • universal Spirit. Christ Jesus awakens this universal Spirit once more
    • no longer only that for which each individual spirit had to undergo a
    • in a condition enabling him to perceive something spiritual — in higher
    • been permeating the spiritual life of humanity ever since.
  • Title: CaMF: Chapter 7: The Gospels
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    • as mystical facts, as experiences recognizable only by spiritual
    • be seen through only at a higher level, the spiritual level of
    • Greek and Egyptian spiritual life. If we examine folk religions we
    • find various ideas about the spiritual. If we trace back to the deeper
    • wisdom of the priests, which in each case proves to be the spiritual
    • personality, in spirit, to be to his community what the cult of the
    • kingdom of the spirit, as that all should be convinced that such a
    • spiritual kingdom exists. “In this rejoice not, that the spirits are
  • Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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    • which exists in the cosmic spirit. For him these facts are the medium
    • understand them as the expression of a spiritual occurrence, and then
    • Lazarus has become another man. The “Word,” the Spirit, did not live
    • in him before; now this Spirit lives in him. This Spirit has been born
    • resurrection when he refers to the coming to life of the spiritual
    • world in the body. What Plato calls the spiritual soul, John calls the
    • Whoever becomes spiritual has caused the divine to rise from the tomb
    • spiritual sense. Lazarus became a different person. He was raised to a
    • then, took place in Lazarus? The Spirit came to life within him. He
    • affection. The latter would be contrary to the spirit of John's
    • awakening was a pictorial action revealing the Spirit. The person
    • he had to fulfill them himself by a spiritually real action.
    • it, as an external event to which a far more significant spiritual one
    • spiritually he lives through pictorially. The word “pictorially” is
    • spiritually. — From this point of view the following words of Jesus are
    • spiritual facts. If a priest of an ancient order had written it, he
  • Title: CaMF: Chapter 9: The Apocalypse of John
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    • the revelation: “I was in the Spirit on the Lord's day, and heard
    • with a revelation received by John in the Spirit. And it is the
    • despise. He who has an ear, let him hear what the Spirit says to the
    • represents the spirit of his community, has entered upon the path
    • wisdom by being spiritualized and made divine. If it does not reach
    • wisdom. You are not thus, says the “Spirit” to the angel of Ephesus;
    • spirits” (daemons) of the wisdom of the Mysteries have become the
    • as bodies for spiritual beings. And the angels are the souls of these
    • will happen after this.” The messages of the seven spirits of the
    • now sees “in the Spirit” leads him to the spiritual, primal source of
    • in a spiritualized age in the near future by means of physical
    • evolution. The initiate experiences now in the Spirit what is to
    • of Spirit. And I beheld a throne in heaven, and one seated on the
    • forms has been transmuted into spiritual life.
    • have already acted in the spirit of Christianity. Creative thought
    • opened (chapter 7), it is evident that the spiritual world of
    • that spiritual world out of which Christianity itself proceeded. What
    • appear. Again these angels are spirits from the ancient
    • Mystery-conceptions transferred to Christianity. They are the spirits
    • a more spiritual time will begin. Then life will no longer flow on as
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  • Title: CaMF: Chapter 10: Jesus and His Historical Background
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    • THE SOIL OUT of which the spirit of Christianity grew is to be sought
    • fundamental conviction to become widespread that this spirit must be
    • designed to quell the lower nature in man so that the spirit
    • experienced the spirit in himself up to a certain stage rose to a
    • suitable stage the higher spiritual world would arise in his soul.
    • would also be able to feel that in Jesus a being of high spirituality
    • had appeared. The higher the spirituality the greater the possibility
    • “union with the Spirit” was the concern of a few neophytes only. Among
  • Title: CaMF: Chapter 11: The Essence of Christianity
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    • met only on a spiritual plane in the dark secrecy of the Mysteries but
    • differences in the spiritual life of the personality and to see in
    • be interpreted as a higher stage in the evolution of spiritual
    • existence. The preparatory steps had to be sought in a past spiritual
    • for future stages of spiritual evolution. The conservation of the
    • spiritual power of the soul and the eternity of that power could be
    • of the first Christian centuries who sought for a deeper spiritual
    • Christ is the Logos. As such He is above all of a spiritual nature. In
    • relationship to this spiritual Logos. This was the crucial question
    • Neoplatonic philosophy, and presented in the form of a spiritual
    • Neoplatonic world conception. Sense-perception dims man's spiritual
    • our reasoning logic if we are to find the bridge to spiritual
    • world as the spiritual Son of God; He is the mediator between God and
    • imbued with His spirit are grouped into a hierarchy. A “Church” of
    • only possible when the soul finds the higher spiritual element in
    • itself and its spiritual eye is opened so that the light issuing from
  • Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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    • understood as a more inward, spiritual Mystery wisdom. Such
    • processes of a purely spiritual nature replace the procedures which
    • a state of spiritual exaltation and illumination in which it no longer
    • arise. This wisdom-filled harmony is the spiritual image of the
    • Godhead. It is the divine Spirit diffused in the world; cosmic reason,
    • Logos becomes embodied in him. The spiritually developed personality
    • experiences in his innermost being as spirit, is the cosmic Spirit.
    • darkness was upon the face of the deep. And the Spirit of God moved
    • human spirit. Man experiences within himself what God has experienced
    • given spiritual birth to God, to the Spirit of God that became Man, to
    • spirit. The Neoplatonic conception of the world, which developed
    • his spiritual experience:
    • spiritual vision to reasoning, and after that reposing in God, I ask
    • or seen, must be spiritually experienced as the word of life. — The
    • related only to the spiritual realm, and on the other hand it leads to
    • conclude that the Word becomes spirit in the innermost soul. The
    • spiritual representation in the old world conceptions. This became a
  • Title: CaMF: Chapter 13: Augustine and the Church
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    • how this conflict has become resolved in the spirit of Augustine we
    • are enabled in a mysterious way to penetrate the spiritual struggles
    • Augustine was a personality in whom deep spiritual needs developed out
    • in the face of spiritual problems, and who has tasted the depressing
    • spiritual only in material images. It is a deliverance for him when he
    • to reach who is seeking the true life in the spirit. There are
    • how he achieved spiritual vision. Everywhere he asked where the
    • perceive itself as spiritual in order that it may find its way as
    • spirit into the spiritual world. Augustine had struggled through to
    • spiritually laid open and expounded by him, the mystical veil thereof
    • Christ event other conditions had begun for souls seeking the spirit
    • the flesh" it was possible to say that experience of the spiritual can
    • who wished to seek the spiritual foundations of existence was
    • higher spiritual regions. — It was only going one step further to say:
    • oral tradition. This step was taken by the spiritual movement which
    • darkness of the temple into the clear light of day. The one spiritual
  • Title: CaMF: Comments By the Author
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    • outer facts without rising to the spiritual background underlying
    • Comment 2: For those who can observe rightly the “Spirit of Nature”
    • the method of thinking which proceeds from spiritual points of view.
    • Comment 4: It is said above that those whose spiritual eyes are opened
    • can behold the realm of the spiritual world. It should not, however,
    • initiation can be formed only by one who himself has “spiritual eyes.”
    • without as yet possessing “spiritual eyes” himself.
    • to knowledge gained through “spiritual eyes.” On the other hand,
  • Title: CaMF: Foreword
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    • of spiritual experience forming the science, art and religion of the
    • Christ's Deed of Freedom he recognized the spiritual impulse in which
    • “Today it is no longer possible to find the spiritual unless we grasp
    • light of the Spirit.
    • refers indirectly to a modern spiritual training, leading to what he
    • termed “exact cognition of the spirit.” Although he cited numerous
    • conscious perception of spiritual reality, he saw in Christianity a
    • In addition to sharing with others the fruits of his own spiritual
    • of the spirit, involving a method of training suited to the capacities
    • dormant faculties within himself, can learn to open his spiritual
    • The first step on this path of spiritual training is to be found in
    • spiritual achievement. In an early Christian century one of the Desert
    • able to see himself. — Such a one has his spiritual eyes open.” Rudolf
    • toward an opening of their spiritual eyes to a conscious perception of
  • Title: CaMF: Translators Notes
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    • “And I, brethren, could not speak unto you as unto spiritual,
  • Title: CaMF: Author's Preface to the Second Edition
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    • spiritual reality which can be seen only through such conception. Only
    • of a spiritual fact whose nature can be recognized only when the
    • powers of cognition are taken from the source of spiritual life
    • a personality whose notable writings on the spiritual life of mankind
  • Title: CaMF: Opening Quotes by Rudolf Steiner
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    • mission will be fulfilled when it is understood in its true spiritual form.
  • Title: CaMF: Reference Guide to Principal Themes in Christianity As Mystical Fact, Based on Other Works by Rudolf Steiner
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    • The Spiritual Hierarchies,
    • The Spiritual Hierarchies,
    • Spiritual Beings in the Heavenly Bodies and the Kingdoms of Nature,
    • Published in Turning Points in Spiritual History, London, 1934, p. 45.
    • Christ and the Spiritual World,
    • Spiritual Hierarchies,
    • Egyptian Myths and Mysteries and their Connection with the Active Spiritual Forces of Today,
    • Christ and the Spiritual World,
    • Spiritual Beings in the Heavenly Bodies and the Kingdoms of Nature,
    • Published in Turning Points in Spiritual History,
    • Published in Turning Points in Spiritual History,
    • The Spiritual Hierarchies,
    • Spiritual Hierarchies,
    • Christ and the Spiritual World,
    • The World of the Senses and the World of Spirit,
    • Christ and the Spiritual World,
    • The Spiritual Hierarchies,
  • Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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    • Perhaps the old Count had a foreboding as to what a great spiritual
    • to be familiar in the spiritual world. This personality used the works
    • new mental and spiritual energies in Steiner s own personality. It was
    • Philosophy of Spiritual Activity
    • in this manner abreast of the spirit of the time would be a most
    • than an ideology,” for anyone standing in the spiritual world it
    • to the spirit-beings who desire to invest a particular ideology with a
    • It is a plain fact that in some form or other spiritual knowledge has
    • The faculty of spiritual perception and secret wisdom is obtained through
    • Philosophy of Spiritual Activity,
    • body which draws into itself as its soul the Spirit of the Universe.”
    • organs of spiritual perception which have been implanted into man by
    • called Imagination: a higher seeing of the spiritual world in
    • revealing images; Inspiration: a higher hearing of the spiritual
    • sphere of Spiritual Beings becomes possible.
    • awe-inspiring body of spiritual and practical knowledge to which he
    • to lay the foundation for a Science of the Spirit within Western
    • anthroposophical Science of the Spirit to various branches of Science,
    • 1917-1925): first-hand descriptions of the spiritual world. During
    • Movement a complete spiritual rebirth of the Christian Sacraments for
    • Maximum number of matches per file exceeded.

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