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  • 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 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: 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: 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: The Four Sacrifices of Christ
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    • Pythia, conferred upon her by the god Apollo. In this connection Apollo
  • 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: 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: 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: 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 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 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: 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: 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: 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: 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: The Sense-Organs and Aesthetic Experience
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    • goddess of beauty rising from the foam that sprang from the
  • Title: Lecture: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Lecture: 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 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: Christ and the Twentieth Century
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    • (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: Spiritual Wisdom in the Early Christian Centuries
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    • 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
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  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • revelations of the god within him, and we must speak of the fact that
    • to-day talk a great deal of “God” and of the “Divine”.
    • 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
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    • telling him that the deeds of gods are needed in order to give rise
  • Title: Lecture: And The Temple Becomes Man
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    • 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 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 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: 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: 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: 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
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  • 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: Lecture: 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: 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: 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 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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 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: 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: The Supersensible Being of Man and the Evolution of Mankind
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    • 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: 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 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: 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: 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: 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,
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  • 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
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  • 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: 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: Fundamentals of the Science of Initiation
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    • 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: Memory and Love
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    • cults. The images men formed of their gods was the source of plastic
  • 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: Reincarnation and Karma
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    • would our conviction be to us, that God, — by a
  • 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: 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: 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 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: 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: 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: 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: 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: 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: 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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    • In ancient times, when the Gods still
  • Title: St. Augustine
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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: 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: 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: 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: 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: 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
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    • 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
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    • 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: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of the gods
  • 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: 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?
    Matching lines:
    • 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: Article/Lecture: West-East Aphorisms
    Matching lines:
    • Powers sang through man to men. The cosmic word resounded from the gods
  • Title: Contrasting World-conceptions of East and West
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    • 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: Lecture I: The Past Shows Us a Picture of Necessity
    Matching lines:
    • 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: 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
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    • 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
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    • and burning bright the love of God.”
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • 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
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    • 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
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    • 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
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  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
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    • 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: 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: 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: 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
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    • 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
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  • 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
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    • reject the material realm, in which God has revealed himself, we are
  • 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
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    • “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: 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: Broken Vessels: 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: Broken Vessels: 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: 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
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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: Broken Vessels: Lecture 11
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    • “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: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
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    • 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: 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: 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: 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: 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: 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.
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    • 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
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  • 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: 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: 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: Lecture 1
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    • ancient inhabitants of Europe said in their myths about gods and
  • Title: Spiritual Hierarchies: Lecture 2
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    • spirit, your godlessness, you condemn these elementary beings to be
  • Title: Spiritual Hierarchies: Lecture 3
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    • that the gods were once men. This was one of those truths which the
    • pupil of the Mysteries had to accept in ancient times, that the gods
    • who to-day are above in the spiritual height, were not always gods,
    • drew the inference that he too would become a god some day. It was
    • a god when he is ripe for it and if he imagines for one moment that
    • he is a god before he is ready for it, he will not be a god, but a
    • imagine himself already a god before the time. The one road leads in
    • degrees of divine beings. The Egyptian Sage who spoke of the gods did
    • not mean only one degree of the gods, but he meant the whole sequence
    • he wrote of this was dedicated to the Goddess of Ephesus and that he
  • Title: Spiritual Hierarchies: Lecture 4
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    • own godliness, at his deification, as is said by Dionysius, the
  • Title: Spiritual Hierarchies: Lecture 5
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    • vicinity of the highest Godhead of which we can speak at all: the
    • Father, Word, and Holy Ghost. From out [of] this highest Godhead,
    • themselves for the task. The Beings who, are so to speak, nearest God
    • Esotericism, ‘bask in the light of God's countenance,’
    • received from the higher gods. Thus the Cherubim are spirits of
    • lofty cosmic thoughts which the Seraphim had received from the Gods,
    • hand of God, must be so appointed that within Saturn these commands
  • Title: Spiritual Hierarchies: Lecture 7
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    • (occult Venus) in the rushing wind as their executive. ‘And God
  • Title: Spiritual Hierarchies: Lecture 9
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    • important, but for the higher Gods it would only be a multiplication
  • Title: Spiritual Hierarchies: Lecture 10
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    • of GOD.’ That which man has to seek for
    • etc.; thus we shall rise ever nearer and nearer to the Godhead,
    • still veiled from us, towards the Godhead. This is the difference
    • direct sight of the Godhead, have been in the near presence of the
    • into existence seeing God; that as they live, so also they are in the
    • sight of God.
    • of God, God does it through them. They could not do otherwise, it
    • sight of God has such power, such an influence upon them, that with a
    • that they receive from the Godhead. Anything like deliberation,
    • Godhead, the reception of the immediate impulse to put into action
    • that which they have seen. And they also behold the Godhead in its
    • original true form, they see the Godhead as it is. But they only see
    • themselves as those who fulfil the will and the wisdom of God. These
    • they have not such direct vision of the Godhead, they do not see God
    • Godhead, they feel the immediate impulse to follow the revelations of
    • the Godhead, just as with the Seraphim, Cherubim, Thrones. The
    • to speak, by the Godhead; that would be unthinkable because of their
    • nearness to the Godhead. But it would also be in a certain way quite
    • undertake that which the Godhead Itself did not want them to
    • the Godhead had let the world's evolution remain as it was, up
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  • Title: The East in the Light of the West: Lecture II
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    • which, in relation to man, we may call spirits or gods, the
    • the clairvoyant or the initiate with spirits or gods. Consequently a
    • stages which lead to intercourse with the spirits or gods.
    • be beneficial or destructive to us, god or devil to our inner
    • gods. Our etheric and astral bodies are fitted into forms created by
    • the gods. If we now become free and independent there will be a
    • which the gods have built for us and in which normally we live during
    • the gods, which made them capable of creating the wonderful building
    • illusion, a mere garment, and that we now move among the fire-gods
    • classes of gods, or spirits live a real existence in the elements,
    • ascends from a contemplation of the elementary gods to the
    • has been reached, one experiences, so to say, certain gods of the
    • spiritual beings which, compared to the gods of the elements, are
    • creative gods, the sun gods, in the moment which is technically
    • the Threshold; the experiencing the gods of the elements, that is,
    • gone through in order to meet the gods. And when we have presented
  • Title: The East in the Light of the West: Lecture III
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    • one of the gods demands that he shall do so; his act is in harmony
    • goddesses, approaching. These avenging goddesses of Greek mythology
    • avenging goddesses; there men hear instead the inner voice of
    • story of Orestes. Orestes is told by the ruling gods that he has
    • Goddesses who take vengeance even though the external goddesses of
  • Title: The East in the Light of the West: Lecture IV
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    • raised, if, in the praying, the gods are thought of.
    • of the gods as remaining unchanged through thousands of years? It
    • spiritual consciousness in the soul world to the ancient Indian god,
    • evolution of humanity when this took place. The God, Indra, is to be
  • Title: The East in the Light of the West: Lecture V
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    • lower gods. In the Mysteries of all epochs it was taught that at a
    • the lower gods, but a great distinction was made between them. Man
    • was made between the ascent to the upper gods and the descent to the
    • lower gods, and that this descent was regarded as more essentially
    • dangerous than the ascent to the upper gods, and on this latter path,
    • the lower gods. Just as it is natural to men of the present day to
    • worlds where the upper gods were to be found — gods who are
    • gods. Odin, Thor, etc., are the names of divine beings to be found
    • wonder that the gods of the descendants of the southern stream
    • Passing through the gate of death; Osiris is the god who cannot live
    • external sense world and to find the upper gods hears that somewhere
    • else on the earth there are other gods, he does not understand them
    • from the figures of the other gods; the ears are different, so is the
    • Hermes as messenger to the lower gods.
    • soul-image of the godhead in the inner life.
    • the gods of the southern peoples are invisible divinities which man
    • pointed out that a man sees these gods of the inner world according
    • gods with moral qualities of soul and their true image is revealed;
    • the gods; fearful demoniacal shapes and figures appear, even as the
    • spherical mirror. This is why a man confronting these inner gods
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  • Title: The East in the Light of the West: Lecture VI
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    • the Godhead found in it not merely an image of itself, but was able
    • etheric nature, in the shape of the external world of the gods. It
    • directed to the gods and spirits behind the sense world; that
    • wonder that side by side with such mysteries and such racial gods
    • the Sun god, was the representative of the divine spiritual beings
    • immaturity than were the Apollonian. The Apollonian gods were
    • Dionysos, this central figure of the inner circle of gods, men
    • the upper gods behind the tapestry of the sense world, as the rulers
    • mention is made of momentary appearances of Zeus or other gods in
    • world of the gods from the world of man, and was able to descend into
    • gods and spirits can be found only by the consciousness of the seer
    • as the other divine spiritual beings. The other gods can only be
    • the human soul, Who, as it were, leaves the outer world of the gods
    • sub-terrestrial gods hidden behind the veil of soul experiences if an
    • inner god was sought; the Christ is a God Who may be found without as
    • as I have just described them. Objectively the upper gods were seen;
    • subjectively, the lower gods; and there were these two paths into the
    • upper gods, and on descending into the depths of their own souls, the
    • lower gods. Those who had passed through a certain degree of
    • one path were able to find the upper gods, or following the other
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  • Title: The East in the Light of the West: Lecture VII
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    • mankind have at that time understood a God appearing in a body
    • sub-terrestrial god, Lucifer becomes a cosmic god. Man must prepare
  • Title: The East in the Light of the West: Lecture VIII
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    • gods. These are they who separated the moon from the earth and
    • the way leading to those gods who were associated with the beneficent
    • these two kingdoms, of the Sun-gods and of the Moon-gods, we may
    • define the beings as gods to be found outside in the heavens and gods
    • pass later. These Moon-gods would have slowly ripened the souls of
    • Moon-gods do; these beings sought the same way, through the inner
    • being of the soul, upon which later the real Moon-gods worked; that
    • and the secret was this: that the god who in the second epoch had
    • to which the gods without had fashioned the world. Deeply immersed in
    • gods, whence the world sprang forth. He saw in a flash the gift
    • thoughts of the gods depicted in the design of all things. He had no
    • at the thoughts of the gods, which were right of themselves. He wove
    • the gods. He looked into this web of thought, which appeared to him
    • Indian felt that the gods sent out wisdom to him and that he drew it
    • the God Indra came to Bharavadscha and said to him: ‘Thou hast
    • perceptions, and something of this can be learned in what the God
    • the unknown primeval God. This God then, was a primeval spiritual
    • find. Zaruana Akarana was the name of this god existing in the
    • Zaruana Akarana, it was the God Ahura Mazdao, the Lord in the realm
    • upon the inward path was in later times called the God Mithras. Hence
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  • Title: The East in the Light of the West: Lecture IX
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    • into his inner being, when he sought the way to the world of the Gods
    • That which is the symbol of Gods in the twelve points in space, in
    • different relation to these gods of permanence, who are divided into
  • Title: Wisdom of Man: I. The Position of Anthroposophy in Relation to Theosophy and Anthropology.
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    • comes to light when the God within man says, “Let the God
    • Take your stand between God and Nature and let the human being in
  • Title: Wisdom of Man: IV. Supersensible Currents in the Human and Animal Organizations.
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    • of the gods kept this fact secret until such time as the opinions
    • could not have been observed. It was shrouded by the gods and
    • of the gods. It was infused into the ego before the latter itself was
  • Title: Wisdom of the Soul: III. At the Portals of the Senses.
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    • The festal choirs of the gods,
    • But silenced are thy halls today, oh Goddess!
    • Fled is the conclave of the gods to high Olympus,
    • Thy sons, oh goddess, did not vainly flaunt
    • Of Godhead, which — though all the world should fall —
  • Title: Wisdom of the Spirit: I. Franz Brentano and Aristotles Doctrine of the Spirit.
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    • by father, mother, and the God. What pertains to soul and body is
    • spiritual element is added by the God.”
    • had previously not existed at all; the God creates him. Neither for
    • and then has that which was created by God for the individual live on
    • spirit, even the eternal God-Spirit, really plays only the part of an
    • meaning later on. Had the God created the spirit-man without having
    • Now consider this strange arrangement made by the God,
    • unprejudiced thinking teaches us that the spirit, created by God and
  • Title: Wisdom of the Spirit: II. Truth and Error in the Light of the Spiritual World.
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    • come along and say that men assume gods or a god, but that what they
    • the thought world as proof of the existence of a god. He argues
    • receives his super-sensible nature from the God, so that through a
    • relation to the God every human being entering the moral world is
    • If the God were to create a super-sensible man, then, as
    • would follow that the God created man for a state of discontent, but
    • birth, a super-sensible part is received directly from the God
    • as more recent world conceptions interpret the concept “God.”
    • his super-sensible component, is created by a God, it would be
    • from a God alone, but only from a God in conjunction with the
    • us, something begotten of God. Try as they would, they never could
    • mentality. He says, “Deriving as it does from God, the human
    • derive from mere nothingness), yet this force and activity of God
  • Title: Wisdom of the Spirit: IV. Laws of Nature, Evolution of Consciousness and Repeated Earth Lives.
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    • enthusiasm for the beauty and grandeur of God's nature, for
    • appears in his physical form, is an image of God in the true Biblical
    • beautiful a gift of God.
    • corporeality, is the goal of God's ways.” That is a lovely
    • concept, “the goal of God's ways.” It means that by
    • “corporeality is the goal of God's ways.” They knew the
    • goal of God's ways, but not that of man. They did not find it in the
  • Title: Lecture: The Christmas Festival: A Token of the Victory of the Sun
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    • wisdom, to be an expression of an experience of the Godhead Himself,
    • the Godhead by Whom their lives were guided. The solstice was a
    • not say: ‘Glory (honour) to God in the highest,’ but rather: ‘To-day
    • wide, godlike wisdom, the living wisdom of the Spirit will resound in
  • Title: Lecture: Signs and Symbols of the Christmas Festival
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    • Glory in the heights the eternal Word of Gods;
    • intertwined. The Archangel Michael who stands in the presence of God,
  • Title: Lecture: The Birth of the Sun-Spirit as the Spirit of the Earth
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    • has come into human souls the power of the self-revealed Godhead, in
    • At this time of festival, therefore, since the birth of the God was no
  • Title: Lecture: Christmas at a Time of Grievous Destiny
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    • Gods, who then received the name of the Wanen, connected with
    • earth that the Goddess worshipped later on as Nertus would appear to
    • Hertha-Mystery — "He knows when the Goddess appears in the sacred
    • chariot. He becomes aware of the presence of the Goddess in her holy
    • Goddess honours with a visit. Then there are joyous days and wedding
    • desired, until the Goddess, tired of her sojourn among mortals, is led
    • — until the Goddess, tired of her sojourn among mortals, is led back
    • even the Goddess herself are bathed in a hidden lake. Slaves perform
    • There, instead of Nertus, we find Friggo, a god who, according to the
    • themselves "Men belonging to the God or the Goddess Ing" — Ingaevones.
    • the Wanen gods were superseded by the Asen gods. Just as the Wanen are
    • host praising God, and saying ..."
    • called God, though subject to the Father," This was declared
    • Athanasian principle of faith. "The Son of God is from eternity,
  • Title: Lecture: The Proclamations to the Magi and the Shepherds
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    • In Eastern literature there is a Hymn to the God Varuna which says
    • fields were made aware of the proclamation: ‘The God is revealing
    • undivided Godhead in an age when his people felt themselves to be a
    • the original Godhead who holds sway in heredity and in the world of
    • on the other, national Gods at a level inferior to that of the
    • the principle of nationality, the claiming of national Gods, denotes a
    • worship Christ as a national God — it is they who deny Him most
    • with reverence and devotion as a revelation from God."
  • Title: Lecture: On The Three Magi
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    • finds him. This re-finding of Osiris, the Son of God, is represented
    • this epoch the Bible says: ‘The Spirit of God brooded over the
    • of the Atlanteans. They were united more directly with the Godhead, a
    • hypnosis. This union with the Godhead is betokened by the offering.
    • Feeling must be sublimated in order that God may fertilise it. This is
    • the Cross. What other meaning could these words contain: “My God, my
    • God, why hast Thou forsaken me?” These words give expression to the
  • Title: Lecture: The Revelation of the Cosmic Christ
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    • was poured into human beings born on earth as a gift of the Gods —
    • the Godhead may be venerated as the Father Principle but that the
    • Godhead can also be conceived as the Son. Humanity in general, as well
    • the difference in nature between the Father God and the Son God. And
    • treat of God the Father, not of God the Son, that Jesus of Nazareth is
    • God.
    • defined feeling of the difference in the nature of the Son God on the
    • one hand and of the Father God on the other. But at the time when the
    • Incarnation. The Roman Caesars were actually regarded as Gods in human
    • And so we have two different conceptions of a God. The one God upon
    • and according to Roman decree, was a God incarnate in a man. He was
    • took different forms, of the dwelling of the Godhead on earth. The
    • people thought of the Godhead as bound up with the forces of the
    • blood. They said: Ex Deo nascimur. — Out of God we are born. And even
    • the highest forces of the human soul. A God had here united with a
    • to the earthly forces of matter. The Father God lives in the blood.
    • The Son lives in the soul and spirit of man. The Father God leads man
    • into material life: Ex Deo nascimur. — Out of God we are born. But
    • God the Son leads man again out of material existence. The Father God
    • leads man out of the super-sensible into the material. God the Son
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  • Title: Lecture: The Birth of Christ Within Us
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    • In converse with the Father God, Jesus is speaking of the descent
    • Thus may God's image be made manifest;
    • Thus may God's image be made manifest;
  • Title: Christ Impulse: Lecture 1: The Sphere of the Bodhisattvas
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    • their conception of Apollo, who was a Sun-God and at the same time the
    • God of music. This figure of Apollo dates back, however, to that great
  • Title: Christ Impulse: Lecture 3: The Entrance of the Christ-Being into the Evolution of Humanity
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    • from the side of the gods: ‘Man has become as one of us!’
    • been reserved only for the gods. It was given to the gods to decide
    • if he had received in the middle of the Atlantean epoch what the gods
    • gods before he was meant to do so, we have to describe a delay of the
    • acquired the likeness to God in our ego, before the acceptance of the
    • likeness to God, the possibility of finding the good within ourselves,
    • a being still insufficiently prepared to acquire the likeness to God.
    • merely human one, it was as though the Gods had been at work behind
    • a dreamy sort of clairvoyance, he saw the Gods at work behind his
    • instincts. Man could no longer be called a companion of the Gods in
    • experience of communion with the Gods; that is now nothing but a
    • became ‘like to the Gods,’ but in return for this he
    • acquired qualities which were in nowise ripe for the likeness to God.
    • Godhead expected from him if he was to become a self-conscious ego.
    • decision within itself to develop increasingly a likeness to God, it
    • led back again, God had to descend to the physical plane, and on that
  • Title: Christ Impulse: Lecture 4: The Sermon on the Mount
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    • darling of the Gods’. What worked in this ancestor as Buddhi or
    • ‘Blessed or God-filled are those who in their ecstatic states
    • come when blessed or God-filled are those who have become beggars in
    • seek the state in which he was filled with the spirit, God-filled, and
    • or God-filled, who, while they could no longer look outside for help
    • being. ‘Blessed (God-filled) are they who do not banish sorrow by
    • balance the desires in their astral body can be blessed (God-filled),
    • is like the predicate, ‘Blessed (or God-filled) are they who
    • there but the pure ego-nature; for they will recognise God therein,
    • they will perceive God!’
    • become the sons of God, in that they will bring down the spirit from
    • of God!’ Thus must they be called, who are really filled inwardly
    • ‘with God’ in the old sense could no longer be described as
    • God-filled’ or blessed. For this, however, the
    • And Shabbathoi Zewi, the ‘just man of God’ was so
    • to speak. Those persons will be God-filled (or blessed) who, through
  • Title: Christ Impulse: Lecture 5: Correspondences Between the Microcosm and the Macrocosm
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    • though God were pointing with a wand from Heaven to show men what they
  • Title: Christ Impulse: Lecture 6: The Birth of Conscience
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    • voice of God in each individual man or woman, warning them of good or
    • passions, — and speaks there like a voice from God, urging man to
  • Title: Christ Impulse: Lecture 7: The Further Development of Conscience
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    • perfection, as a sort of God in man.’ The author of The Christ
    • St. Paul, men had a Christ-picture of a God, a Messiah-picture of a
    • God, who did not actually become man, who did not descend so far as
    • earlier conceptions is that he does not represent a God hovering in
    • the higher regions, but a God who became individual man.’ Now I
    • possible is that of a God, a Christ, not only hovering in the higher
    • the old Gods, for example in the cult of Adonis or Tammuz, in that
    • there is a suffering God-hero, a dying God-hero and a risen God-hero,
    • Adonis, a Tammuz, etc. The similarity to one of the old gods is
    • spiritual vision the voice of God will once more speak to him, the
    • voice of God which was formerly experienced in a different way.
    • this to the Gods! ‘Beat thy breast,’ says St. Paul,
  • Title: Life Between ... I: Investigations Into Life Between Death and Rebirth 1
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    • essentially human in us, we have come from God. We also experience
  • Title: Life Between ... II: Investigations Into Life Between Death and Rebirth 2
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    • would also have to refer the being of God to yourself, to let it be
    • man. The surroundings are reflected in him, even the Godhead.
  • Title: Life Between ... III: Mans Journey Through the Planetary Spheres
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    • then not Gods?” He says with all power and authority, “Ye
    • are gods!”
    • (Is it not written in your law, I said, Ye are godJohn 10:34).
    • the gods.” A different and indeed exactly opposite effect is
    • drag him down from the realm of the Gods, “Ye shall be as God”
  • Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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    • Mercury the messenger of the Gods. In this sphere lofty spiritual
    • that in a particular part of the spiritual world one beholds God as
  • Title: Life Between ... V: Life Between Death and Rebirth 1
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    • to swear allegiance to the ancient god, Wotan. Wotan was a national
    • god, a god connected with a definite racial stock. But what has in
    • fact happened in the West? It is not a national god that has been
    • are Gods!”
    • (Is it not written in your law, I said, Ye are godJohn 10:34).
    • the world, “Be conscious that you are like the Gods!” One
    • says, “Ye shall be as Gods!” The same doctrinal content
    • is uttered by Lucifer and by the Christ, “Ye shall be as Gods!”
    • that men are like the Gods is an absolute confirmation of this.
  • Title: Life Between ... VII: The Working of Karma in Life After Death
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    • We might say that the gods seek to educate mankind through thinking
    • and willing. Through feeling the gods allow us to participate in
    • have something immediately present in our own souls in which the gods
    • egoism that tells of the origin of languages. God wished to bestow
    • the Godhead called all the peoples of the earth to assemble so that
    • each might learn its language. Prior to the gathering, however, God
    • would reign as a national god. The West has not acknowledged a ruling
    • beautiful sayings of Christ, “Ye are Gods,” is
    • divine spark, a god dwells in every human being. You are all Gods;
    • you will be on a par with the Gods.
    • nature, that he can become like God. You can become God-like, a
    • be as Gods.” Lucifer at the beginning of the temptation in
    • words, “Ye are Gods” and “Ye shall be as Gods,”
  • Title: Life Between ... XII: Life Between Death and Rebirth 1
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    • compared to one who considers the work of the gods quite imperfect
  • Title: Life Between ... XIII: Life Between Death and Rebirth 2
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    • actually be thankful to the gods.
  • Title: Life Between ... XIV: Further Facts About Life Between Death and Rebirth
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    • found. The Hindu will not believe that his god dwells in every man.
    • Golgotha, if one understands it as the unique death of a god, is what
    • He is the only one among the gods who has learned to know death.
  • Title: Life Between ... XV: Intercourse With the Dead
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    • the Christ is the only god who has gone through death and hence first
  • Title: Lecture I: Human and Cosmic Thought
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    • proof of God”. This ontological proof of God dates from the
    • roughly: If we presuppose God, then He must be an absolutely perfect
    • perfect Being actually exists. One cannot conceive of God as
    • according to the ontological proof, there must be God.
    • perfect Being, because the mere thought of a possible God would have
    • the same attributes as the thought of an actual God.
    • that the way in which Kant spoke about God could occur only at a time
    • when men could no longer “have God” through human
    • concept of the possible God or of the actual God was immaterial, just
    • soul to the true God, then certainly no development of thought in the
  • Title: Lecture II: Human and Cosmic Thought
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    • God” Who comprised these Three, that was only a name for the
  • Title: Lecture III: Human and Cosmic Thought
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    • person clings to all that is external in order to find his God, when
    • he seeks his God in the external. The ancient Hebrew Monotheism was a
    • look around, then God, Who fills the world, reveals Himself to me in
  • Title: Lecture I: Human and Cosmic Thought
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    • proof of God”. This ontological proof of God dates from the
    • roughly: If we presuppose God, then He must be an absolutely perfect
    • perfect Being actually exists. One cannot conceive of God as
    • according to the ontological proof, there must be God.
    • perfect Being, because the mere thought of a possible God would have
    • the same attributes as the thought of an actual God.
    • that the way in which Kant spoke about God could occur only at a time
    • when men could no longer “have God” through human
    • concept of the possible God or of the actual God was immaterial, just
    • soul to the true God, then certainly no development of thought in the
  • Title: Lecture II: Human and Cosmic Thought
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    • God” Who comprised these Three, that was only a name for the
  • Title: Lecture III: Human and Cosmic Thought
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    • person clings to all that is external in order to find his God, when
    • he seeks his God in the external. The ancient Hebrew Monotheism was a
    • look around, then God, Who fills the world, reveals Himself to me in
  • Title: Lecture: The Origin of Suffering
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    • attain the state of the child of God. — You find that in the
  • Title: Lecture: The Origin of Evil
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    • existence, and men will then be the gods of the new planet. The body
    • gods of the next planet, so were the Beings who now lead us, men on
    • Earth look up to the gods as to the bringers of wisdom. The men of
    • the following planet will look up to the gods as to the bringers of
    • plants, so are the gods dependent on man. That was so beautifully
    • expressed by Greek mythology where the gods receive nectar and
    • the human race. And the race of the gods breathes in love; it is the
    • gods' nourishment. Love which is created by man is food to the gods.
    • higher, is breath of the gods. Now it might be said: If all that is
    • behind and they stand approximately between gods and men. They still
    • Not as the gods do. The divine approaches the noblest in man; it
    • had also to be able to feel the evil. The gods gave him enthusiasm
  • Title: The Rishis
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    • comrades of the Gods; for night and day were not strictly
    • who were still comrades of the Gods, experienced everything
    • announcement of the I-God, Jahve, was necessary in order for
    • image-free gods. More about this
  • Title: Manifestations/Karma: Lecture: The Nature and Significance of Karma in the Personal and Individual, and in Humanity, the Earth and the Universe
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    • of the Egyptians to make an offering to my God far removed from
    • must elapse before it is read! God himself had to wait six thousand
  • Title: Manifestations/Karma: Lecture: Karma and the Animal Kingdom
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    • can prove, for instance, the existence of God out of its own
  • Title: Manifestations/Karma: Lecture: Karma in Relation to Disease and Health
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    • was ascribed to God or the devil!’ This was not so bad as these
    • intended by the expression ‘God’ or ‘devil.’ We
  • Title: Manifestations/Karma: Lecture: Natural and Accidental Illness in Relationship to Karma
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    • microbes, just as it was formerly said that they came from God, the
    • illnesses came from God; in the fifteenth it was said that they came
    • ‘child of God.’ This desire had been brought about by a
    • of God,’ and under this influence he fulfilled his duties as
  • Title: Manifestations/Karma: Lecture: Karma of the Higher Beings
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    • the gods. And this they actually were. These ordinances related to
    • the gods, if on this or that day they were to undertake a certain
    • number of ablutions. This was a command of the gods, that found
    • serving the gods when he is obeying such rules, but that he is serving
  • Title: Lecture: Secrets/Threshold: Lecture I
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    • Benedictus: And fighting serve the gods.
    • must struggle to achieve their feeling for the gods
    • “And fighting serve the gods,” becomes entirely
  • Title: Lecture: Secrets/Threshold: Lecture II
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    • he formulated his so-called proof of God, that is, that a hundred
  • Title: Lecture: Secrets/Threshold: Lecture IV
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    • to the so-called proof of God' s existence, that a hundred imaginary
  • Title: Lecture 1: On the Meaning of Life
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    • likeness of God!” Then Jehovah collected — so continues
    • between the higher and the nether gods. When man spoke of the gods
    • higher gods. But there were mightier, older, gods, called by the
    • Greeks the Chthonic gods. These arise in Summer when everything is
    • proclaimed to the people; we see that the God in man was proclaimed.
    • “I AM the God Who was, Who is, Who is to come.” He has to
  • Title: Lecture 2: On the Meaning of Life
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    • come under the Luciferic influence, was prevented by the gods from
    • consider it rightly. The gods present the world to us as a duality:
    • know that without me no God can live; were I brought to naught, he
    • of life!” — man may exclaim. The gods have set before
    • finds within itself the stage where gods are accomplishing their
    • gods work, how the meaning of the world finds expression in the soul
  • Title: Inner Impulses: Lecture I
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    • In Greek mythology with its traditional names for the gods you will
    • the myth and, living with these events, the gods. The gods themselves
    • godfather to the birth of the fifth post-Atlantean age, which today
  • Title: Inner Impulses: Lecture II
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    • “I declare before God,” he says because he is speaking of
    • “I declare before God that I do not know how it comes to pass in
    • Note the contrast with Boehme, who feels the God in him. With
    • declare before God, I myself do not know how it comes to pass in
    • Golgotha, which is referred now the one god and then to another. Thus,
  • Title: Inner Impulses: Lecture III
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    • the stomach had been excised, it was offered to the god Taotl, again
    • connected through his qualities with the Jehovah god. He worked in the
    • thought of it — from the god Tezcatlipoca. Another spirit was set
    • god, Tezcatlipoca. The powerful onslaughts were thus prepared in the
  • Title: Inner Impulses: Lecture V
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    • so, we should soon be considering ourselves much cleverer than a god,
  • Title: Inner Impulses: Lecture VII
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    • of humanity they are not to be counted upon. So may the good God grant
    • The gods only think certain thoughts if they live in human bodies.
    • investigated the voice of the gods in the Egyptian temples, but the
    • practical life. One investigated the action of the gods in practical
  • Title: Cosmic New Year: Lecture I: The Three Streams in the Life of Civilization. The Mysteries of Light, of Man, and of the Earth.
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    • messengers of the Gods. That which once was wisdom with an impulse for
    • which we call the Roman Catholic religion. There, God with his
    • attendant gods, is essentially a Being who rules according to the
    • juristic-political scene in which the God of the World becomes the
  • Title: Cosmic New Year: Lecture II: The Michael Path to Christ: A Christmas Lecture
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    • Christ were struck out of this book and replaced by the name of a God
    • generally little known, a God who permeates and controls human life
    • that he worships a universal, indefinite God and then labels this
    • universal, indefinite God with the name of Christ. And who is Adolf
    • For Jahve is the God who is connected with all natural things, and in
    • Mystery of Golgotha, when men found through him the Folk-God Jahve.
    • which modern humanity describes as Godlike, is simply Luciferic. They
  • Title: Cosmic New Year: Lecture IV: The Breaking-in of Spiritual Revelations Since the Last Third of the Nineteenth Century. Thoughts on New Years Eve.
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    • world's evolution; we are dealing in very truth with what the gods
    • every religious ‘experience’, the bond between God and
    • less of that other bond, the unconditioned direct union between God
  • Title: Lecture: Cognition of the Christ Through Anthroposophy
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    • the God, descended to the earth and went through the gate of Death,
    • represented the death and the resurrection of gods, of divine beings,
    • ceremonies were already able to say in dim prophecy that the god
    • passes through death and conquers it, and that because the god
    • something happened which concerned the destinies of the gods
    • beyond the power of the gods, the earth and humanity and all that was
    • that had no experience of death? The gods, the divine spiritual
    • themselves to a consciousness of the spiritual. And they, the gods,
    • were destined to pass. Therefore it was decided between the gods, not
    • only as a matter concerning mankind but as one concerning the gods
    • themselves, that a god should pass through the mystery of death on
    • also the gods.
  • Title: Lecture: Michaelmas-Soul: Lecture I
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    • say to himself — though in dim consciousness: all this the Gods
    • mirror — the same gods from whom my Gemüt derived,
    • All that, living in outer nature, is a mirror of the Godhead. It
    • Gemüt, just because it mirrors the Godhead and is at
    • did — he sees it as a mirror of the Godhead. — but then he
  • Title: Lecture: Michaelmas-Soul: Lecture III
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    • the Gods were perpetually creating and bringing about in the world:
    • and as earth-men they carried out the will of the gods as read in the
  • Title: Mystery Centres: Lecture IV: The Ephesian Mysteries of Artemis
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    • he actually enters in spirit as into a holy palace of the gods. The
    • of this palace of the gods. But at the same time he has the knowledge
  • Title: Mystery Centres: Lecture V
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    • things so that he might no longer be a being in whom merely the gods
  • Title: Mystery Centres: Lecture VI
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    • Beginning was the Word, the Logos. And the Word was with God, and the
    • Word was a god.”
    • the Logos. And the Logos was with God. And the Logos was a god,”
    • Logos was with God, and the Logos was a god.”
    • the Word. And the Word was with God. And the Word was a god, For it
    • Logos — and the Word was with God, and a god was the Word.”
    • Word, and the Word was with God, and a god was the Word” may be
  • Title: Mystery Centres: Lecture IX
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    • into the hot sultry air: now the gods love me. Nor how little the man
    • place in the physical-sense World through the God Christ.
  • Title: Mystery Centres: Lecture X: The Chthonic and the Eleusinian Mysteries
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    • the Word: “That is the God Jakos, Who is to come in the future.”
  • Title: Mystery Centres: Lecture XI: The Secret of Plants, of Metals, and of Men
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    • the warm air leads one to the Gods, to the Divine Beings in the
    • intention of the Gods in regard to man's primeval form?
  • Title: Mystery Centres: Lecture XII: The Mysteries of the Samothracian Kabiri
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    • this earth the divine body of the earthly God; but he saw at the same
    • conceived the entire cosmos as filled by the gods. They conceived not
    • only the whole earth as being filled with gods, but beyond the
    • filled with gods. In stones, in trees, in the rivers, springs,
    • fact that the whole cosmos is a Theogony, an evolution of the Gods,
    • believes that anything else exists in the cosmos but the Gods, the
    • divine beings, those Gods who stand there as the Essences, the life
    • and essence of the cosmos. It is the Gods, the Divine Beings, who
    • manifestations, expressions of the destiny of the Gods who conceal
    • reveals the inner being of a soul behind the skin. If the Gods are
    • Gods, those who revealed themselves in the different beings and
    • processes of nature, and the great Gods, who expressed the beings of
    • through any picture or form. These were the great Gods, the great
    • Planetary Spirits, those great Planetary Gods who were regarded in
    • “In the beginning was the Word and the Word was with God and a
    • God was the Word;” those were times when man could say
    • that which the Gods laid down in man (i.e. the power of speech) this
    • something which reveals to me a mighty spirit, the great Gods, those
    • great Gods who through these sacrificial rites, reveal on the earth
    • could realize with truth how the Gods could be felt. For the sense of
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  • Title: Mystery Centres: Lecture XIII: Transition from the Spirit of the Ancient Mysteries to the Spirit of the Mysteries of the Middle Ages
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    • regarded every event in nature as the expression of a God, a God who
    • secret of another human being. For these ancients knew that the Gods
    • alone knew the secrets of the stellar world: the Gods, or as they
    • Gods are saying, they are pictures of the Gods, pictures of the
  • Title: Fundamentals of Anthroposophical Medicine: Lecture III
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    • seventh to the fourteenth years, thank God, all that really
  • Title: World Economy: Lecture III
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    • purely economic sense. It is neither a God, nor a moral law, nor an
  • Title: Lecture I: Man's Life on Earth
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    • Radiant Star; he was named from the radiant Godhead Who sends to
    • see with full inner clarity the radiant cosmic God, as had the
    • man. The Gods looked down and saw man who dies; their knowledge of
    • death inasmuch as He, a God, lived on Earth as a human soul in a
    • the Gods Who before the Mystery of Golgotha used ever and again to
    • Upper Gods to learn to know the interior of the Earth. That is an
    • brought knowledge to the Upper Gods of a region of which before They
    • had no knowledge. And this secret, that the Gods too undergo
    • the Cosmic Godhead united with the forces of the Sun. In the first
    • Gods. By the attainment of earthly wisdom, and by that alone, is man
    • still able to speak of the forces of the Gods, — the forces
  • Title: Lecture III: Man's Life on Earth
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    • fain rest in the bosom of the Godhead, that I be safe and protected
    • of the Godhead. If we would relate this experience of the soul to the
    • is the bosom of the Godhead, quick and instinct with life, the same
    • came through to him, or how it was with him when a God Himself
  • Title: Lecture V: Man's Life on Earth
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    • Godhead who is called in the Christian religion the Father God,
    • Father God for minerals, plants and animals, and also for man in his
    • God that we would not fight nor do battle for the minerals, the
    • the whole instinctive life of man. And Jahve — the Moon God, if
    • Godhead; or again, if the air-fire beings gain a victory over
    • messengers of the Father God. They had disciples, the Gurus; and then
    • instruction direct from the messengers of the Father God, And these
    • messengers of the Father God were able to find remedies with which to
    • and so the messengers of the Father God were on this account able to
    • of the Father God were able to intervene directly and extricate
    • may look now in vain for the messengers of God who in an earlier age
    • towards them the messengers of God, of the Father God, who were also
    • because I, the God of the Sun, am no longer in it; for I have come
    • to go another way than the way of the Gods to whom man belongs and to
    • Earth. At the centre of these sublime God Beings is the Christ Being,
    • Upper and Lower Gods.
  • Title: Lecture VI: Man's Life on Earth
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    • this temple of the Gods, the human body. This is by far the greater
  • Title: Lecture: Planetary Spheres: Lecture I
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    • Radiant Star; he was named from the radiant Godhead Who sends to
    • see with full inner clarity the radiant cosmic God, as had the
    • man. The Gods looked down and saw man who dies; their knowledge of
    • death inasmuch as He, a God, lived on Earth as a human soul in a
    • the Gods Who before the Mystery of Golgotha used ever and again to
    • Upper Gods to learn to know the interior of the Earth. That is an
    • brought knowledge to the Upper Gods of a region of which before They
    • had no knowledge. And this secret, that the Gods too undergo
    • the Cosmic Godhead united with the forces of the Sun. In the first
    • Gods. By the attainment of earthly wisdom, and by that alone, is man
    • still able to speak of the forces of the Gods, — the forces
  • Title: Lecture: Planetary Spheres: Lecture III
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    • fain rest in the bosom of the Godhead, that I be safe and protected
    • of the Godhead. If we would relate this experience of the soul to the
    • is the bosom of the Godhead, quick and instinct with life, the same
    • came through to him, or how it was with him when a God Himself
  • Title: Lecture: Planetary Spheres: Lecture V
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    • Godhead who is called in the Christian religion the Father God,
    • Father God for minerals, plants and animals, and also for man in his
    • God that we would not fight nor do battle for the minerals, the
    • the whole instinctive life of man. And Jahve — the Moon God, if
    • Godhead; or again, if the air-fire beings gain a victory over
    • messengers of the Father God. They had disciples, the Gurus; and then
    • instruction direct from the messengers of the Father God, And these
    • messengers of the Father God were able to find remedies with which to
    • and so the messengers of the Father God were on this account able to
    • of the Father God were able to intervene directly and extricate
    • may look now in vain for the messengers of God who in an earlier age
    • towards them the messengers of God, of the Father God, who were also
    • because I, the God of the Sun, am no longer in it; for I have come
    • to go another way than the way of the Gods to whom man belongs and to
    • Earth. At the centre of these sublime God Beings is the Christ Being,
    • Upper and Lower Gods.
  • Title: Lecture: Planetary Spheres: Lecture VI
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    • this temple of the Gods, the human body. This is by far the greater
  • Title: Reappearance/Christ: Lecture I: The Event of the Appearance of Christ in the Etheric World
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    • beings dwelt in direct contact with the gods, or spirits, and when
    • gods. The human being developed one kind of impulse among men and
    • another kind when he dwelt with gods.
    • the gods. This period when man was still united with the
    • their association with the gods, when even their vision began to grow
    • however, of having dwelt with the spirits and the gods. This was
    • the gods themselves, but they still saw spiritual realities and lower
    • few people, but a living companionship with the gods was obscured
    • is necessary that the God should descend among human beings in order
    • dwelt in the spiritual world, he was a son of the gods. What
    • increasingly in the outer world. The son of the gods was then within
    • more the son of the gods. The son of man, which he has become, would
    • daughters of the gods. It was necessary for the evolution of humanity
    • that the sons of gods should unite with the daughters of men, with
    • the son of man, he shall find delight in the daughters of the gods,
    • himself in order to rise once again into the world of the gods.
    • to gain any knowledge of death, and a God had to descend to the
  • Title: Reappearance/Christ: Lecture II: Spiritual Science as Preparation for a New Etheric Vision
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    • was attuned to the comprehension of the physical plane. God had to
    • gods in the old way. Herein lies the greatness of the event that took
  • Title: Reappearance/Christ: Lecture III: Buddhism and Pauline Christianity
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    • darkness. The gods did not place man on the earth for no purpose. It
  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • consciousness of God awakens in him. This gradually grows into his I,
    • so that he increasingly conceives this God as being related to the
    • I-consciousness, the human I-consciousness. The Godhead appears as
    • which the God Jahve, the World-I, no longer manifested Itself as a
    • mysterious guiding power in human destinies, as a god of one people
    • alone. As we know, this Godhead revealed itself in the age of Moses
    • in the burning bush as the God of the elements. It was a great
    • advance when the World-I, as the Godhead, was experienced in such a
    • Godhead behind the appearances of nature, and this possibility
    • emerges with Abraham. In the age of Moses, the One God becomes the
    • the World-I, to find the World-God as Jahve, as World-I, to find Him
    • successively appears as a kind of polarity. If, therefore, God
    • mysticism: the deep, mystical consciousness of the One God, Who can
    • World-I, the One God.
    • that a consciousness of God was given to man that is closely
    • acquire from this consciousness of God that is bound to the human
    • With Abraham, consciousness of God was led into the brain; as we
    • enter into a new age of Abraham, this consciousness of God is in turn
    • consciousness of God within the world of the senses, he may now lead
  • Title: Reappearance/Christ: Lecture VI: The Sermon on the Mount
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    • relationship to God with and in his own I. When this time came,
    • God during ecstasy. While outside his I, he was blissful and had
    • God by permeating himself with the God and Christ impulse and uniting
    • spirit of God can be healed and comforted, and they can find the
    • in their astral bodies with God are those who foster calmness and
    • pervaded with godliness, and his I will become sufficient unto itself
    • becomes capable of receiving God into itself. If man can therefore
    • can behold God. This sixth sentence of the Beatitudes must,
    • therefore, refer to beholding God. The outer physical expression for
    • are the pure in heart, for they shall behold God.” We are thus
    • into themselves, for they shall become the children of God.”
    • with God or blessed are they who are persecuted for righteousness
    • that the God-man, Christ, merged with the human being, Jesus of
    • for a human being to recognize God in the outer world through true
    • dawning of a knowledge of what an I-God is, a God related to man's
    • A second state of this revelation of God was experienced
    • in the time of Moses, when God approached man through the elements.
    • third millennium followed in which a knowledge of God was penetrating
    • man, the age of Solomon, in which God revealed Himself through the
    • revelation thus proceeded in stages. God first appeared to Abraham as
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  • Title: Reappearance/Christ: Lecture VII: The Return of Christ
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    • mind. God had to descend to the physical world because the human
  • Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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    • development of intellectuality, but the gods must come to our aid if
    • attitude of modesty and humility toward the macrocosm and its gods.
  • Title: Reappearance/Christ: Lecture X: Individual Spirit Beings and the Undivided Foundation of the World: Part 1
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    • saying, “As truly as there is a God in heaven, I am an
  • Title: Reappearance/Christ: Lecture XI: Individual Spirit Beings and the Undivided Foundation of the World: Part 2
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    • primordial foundation; everything stems from God and therefore must
  • Title: Reappearance/Christ: Lecture XII: Individual Spirit Beings and the Undivided Foundation of the World: Part 3
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    • Kant called God, freedom, and immortality; Goethe called them
    • correctly God, virtue, and immortality. When one sees the things that
    • that showed the working of God in process. They tried to produce the
    • speaks from abstract ideas. They have wished to understand God
    • from this comer of the West, in exoteric literature, then God, virtue
    • formulas of God, virtue, and immortality in something much more
    • initiates in their respective schools. God is translated as gold, and
    • God stands to other thoughts. It only matters in which way this
    • one makes the abstract ideas of God, virtue, and immortality into
    • health, and prolonging life in place of God, virtue, and immortality,
    • upon the three-foldness of God, virtue, and immortality — gold,
  • Title: Reappearance/Christ: Lecture XIII: The Three Realms of the Dead: Life Between Death and a New Birth
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    • gods, one can say. Regarding the most important event on earth,
    • there they have even agreed on how to celebrate the Christ as a god
  • Title: Rosicrucianism/Initiation: Lecture II: Hidden Centres of the Mysteries in the Middle Ages
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    • that in the places of the Mysteries an actual meeting with the Gods
    • was about to receive Initiation could verily meet with the Gods. And
    • meeting with the Gods.
    • meeting with the Gods. And the whole situation and condition of the
    • taught how Gods made and fashioned the world, and how the Christ
    • Revelation a light, an enlightenment that comes from the Gods. If you
    • understand Revelation aright. And now I understand wherefore the Gods
    • works of Nature and discover behind them the works of the Gods.
    • Therefore did the Gods give them the Revelation which is ordinarily
    • seen through them to the work of the Gods that is behind these things
    • inner being. Then does man find within his own being the power of God
    • inner impulse to seek within for the God, for God the Creator.
  • Title: Rosicrucianism/Initiation: Lecture III: The Time of Transition
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    • men and Gods would be completely severed were it not kept whole by
    • times Gods have tried to find for him and with him, let now the
    • the whole world. Where is God? God is in every fir-cone. And he who
    • does not recognise God in every fir-cone, he who sees God somewhere
    • else than in every fir-cone — he does not know the true God.”
    • the needles of the fir-tree, then one finds how the God rejoices over
    • nature, there also one finds the God; but then one learns to know how
    • the Human, what God is and what Man is, was taught and made known to
  • Title: Rosicrucianism/Initiation: Lecture IV: The Relationship of Earthly Man to the Sun
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    • contradistinction to a World-System given by the Gods to men with the
  • Title: Rosicrucianism/Initiation: Lecture V: Occult Schools in the 18th and First Half of the 19th Century
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    • Gods, this going into the spiritual world, is what the pupils of that
    • know the lines which from the side of the Gods were drawn into the
    • world, the lines that were drawn by the Gods to establish and found
    • to the Gods.
    • connection with the world of the Gods.
    • thirty-membered system of nerves and spinal marrow from the Gods, who
    • fashioned for himself a copy of what the Gods have made of him.
    • the forces have been inscribed into the world by the Gods, then he
  • Title: Rosicrucianism/Initiation: Lecture VI: The Tasks of the Michael Age
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    • whole relation of the Gods to mankind.
    • Thereby the secrets of the world of the Gods were, so to speak, drawn
    • transient — to the creation of the Gods in transient things
    • the secrets of the Gods.
    • The Greek saw his Zeus, his Gods, in the astral light; but he had the
    • feeling that the astral light only reflected the Gods to him under
    • the Proper conditions. Hence he assigned his Gods to special places
    • first be carried forth, so to speak, and offered to the Gods, that
    • the Gods may translate it into their language and give it back again
    • the Gods. You will get what is related about evolution in my
    • until his physical body, and that which the Gods can give him, if
    • secrets destined to come to man from the Gods were written in the
    • warmth-ether will work as an inspiration. The Gods come to meet us,
    • that was subjective is written in the outer world. All that the Gods
  • Title: Lecture: Michaelmas IV: A Michael Lecture
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    • it the whole relation of the Gods to mankind.
    • the world of the Gods were, so to speak, drawn forth from the depths,
    • transient — to the creation of the Gods in transient things
    • the secrets of the Gods.
    • the air. The Greek saw his Zeus, his gods, in the astral light; but
    • he had the feeling that the astral light only reflected the gods to
    • him under the proper conditions. Hence he assigned his gods to
    • be carried forth, so to speak, and offered to the Gods, that the Gods
    • Science, and carry it towards the Gods; then you will get what is
    • his physical body, and that which the Gods can give him, if with the
    • secrets destined to come to man from the Gods were written in the
    • inspiration. The Gods come to meet us, and bring to us in its reality
    • the Gods have secreted into man, . . . what they secreted in his
  • Title: Lecture: Michaelmas Vb: The Michael Impulse and the Mystery of Golgotha (Part II)
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    • facts, but you rarely speak of God. — People do not notice why
    • one does not speak of God, — for the reason, namely, that no
    • many Mystics that one must remove oneself from God in order to be able
    • Certainly many Mystics have maintained that one must withdraw from God
    • answer that can be given is: “You may withdraw from God as much
    • God.” Logic may often be very logical but fall short of reality.
  • Title: Lecture: Michaelmas VII: The Creation of A Michael Festival Out Of The Spirit (Extract)
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    • “With God”, whereas as a rule, the things contained in such
    • books are not exactly “with God”. In the times in which the
    • God.
    • Resurrection of the God in the Easter season in spring, so can we
    • but also the will of Gods and Spirits. Then the Spirit would again be
  • Title: Lecture: Michaelmas VIII: The Michael Path to the Christ (Extract)
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    • For Jahve is the God who is connected with all natural things, and in
    • Mystery of Golgotha, when men found through him Jahve, a national God.
  • Title: Poetry/Fairy Tales: Lecture 1: The Poetry of Fairy Tales
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    • gods. We should not be surprised to hear that the most significant
  • Title: Poetry/Fairy Tales: Lecture 2: The Interpretation of Fairy Tales
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    • popular myths of the gods are also representations of everything
    • stand in relation to the great popular myths of the gods in the
  • Title: Lecture: Festivals and The Mysteries. The Adonis Mystery. The Easter Thought
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    • human beings saw in the image the actual and present God — the
    • God of beauty, of the youthful strength of man, of the unfolding
    • mourning, this image of the God was lowered into the waves of the sea,
    • near the sacred place of the Mysteries, so that the image of the God
    • transformed into songs of joy, hymns to the resurrected God, to the
    • God who had come to life once more.
    • in the human soul, portrayed in the God Adonis. Even the God Adonis
    • greater intensity. Man had gazed upon the death of the God, the death
    • filled with the strength of youth. This God was immersed in the ocean
    • resurrection of the human soul after three days. When the God
    • or image of the God — was lifted out again, the true believer
    • soul in the image of the resurrected God of youthful strength and
  • Title: Lecture: Moon-birth and Sun-birth. Necessity and Freedom. Stages of the Ancient
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    • worship of, the One God. It is the Divinity of whom we speak in the
    • Christian conception as the First Person of the Godhead — the
    • Father God.
    • Now all those religions in which this conception of the Father God was
    • aware — of the connection of the Father God with the cosmic Moon
  • Title: Lecture: The Mysteries of Ephesus The Aristotelian Categories
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    • who is exoterically known as Diana or Artemis, the Goddess of Ephesus,
    • the image of the Goddess they had a feeling, a sensation which grew
    • the Goddess spoke: “I delight in all things fruitful and creative
    • A deep impression was made on those present when the Temple Goddess
    • this being who in a physical garment bears the God within him:
  • Title: Significant Facts: Lecture I: A Convulsive Element in Humanity in the Nineteenth Century
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    • who makes models of gods. What is such a man in Tibet? He is one who
    • models figures of gods out of all kinds of substances (as we today
    • work with clay or plasticine); he makes models of gods according to
    • always been engaged in the trade of making gods, and he is an expert
    • in his craft. His fame is widespread and his figures of gods are
    • bought all over Tibet. In modeling one of the chief gods, a very
    • terrible thing that befell this maker of gods. In the figure of one
    • of the chief gods, the length between the nostrils and the upper lip
    • sin that in a figure of one of the chief gods the nostrils should lie
    • the maker of gods was obliged to appear before the supreme tribunal
    • So the maker of gods was obliged to set out for Lhassa
    • Inquisition, there is no need to fetch them. So the maker of gods set
    • of the maker of gods, and he knew the members of the caravan party,
    • god. The Shaman impressed upon him the danger of his position, saying
    • been violated as seriously as the maker of gods had violated it by
    • the incarnation of the god in human form, a Vice-Dalai-Lama must rule
    • far above the upper lip in a figure of one of the chief Tibetan gods
    • that the Dalai-Lama at Lhassa shall be regarded as the lawful god who
    • shall believe him to be the lawful god — whereas the Yellow
    • something unheard of happens: in the garden where only the god, the
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  • Title: Significant Facts: Lecture II: Ancient Occult Magic. The Ahasver Mystery.
    Matching lines:
    • origin of the figures of gods to be found among certain peoples.
    • someone who makes only one tiny change in the figure of a god? Is
    • still want to invoke only that God Who said to man that He will give
    • The representatives of religions do not want to invoke God alone but
    • Clairvaux: “It is God's Will!” These words became
  • Title: Arts and Their Mission: Lecture I
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    • see that he felt no need to search for the gods anywhere but within
    • folk gods, in that which lived in blood relationships, not successively
    • the Greek period when man no longer felt god-imbued, when he became
    • seek the gods above the earth, to look up to the gods. By gazing at
    • the stars, ancient man knew of the gods. But the Greek needed,
    • to behold those gods; and this need kept increasing within mankind.
  • Title: Arts and Their Mission: Lecture II
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    • was built for Athena, Apollo or some other god. For just as the human
    • above, as it were, Asgard, the castle of the gods; in its middle
  • Title: Arts and Their Mission: Lecture III
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    • the gods' primeval creative activity.
    • the creative acts of the primordially active gods; and feel, therefore,
    • “Sing, oh Goddess, the wrath of Achilles, Son of Peleus.”
    • points to the upper gods, those considered female because they transmitted
    • upper gods in order to bring to expression, in the events of his great
    • the upper gods speak; means putting one's person at their disposal. Homer
    • period prior to Aeschylus — from a presentation of the god Dionysus
    • is carried out, not by human beings, but by the subterranean gods, gods
    • may say in summary: Epic poetry turns to the upper gods, drama to the
    • lower gods. True drama shows the divine world lying below the earth,
    • the subterranean will of the gods rises up from the depths, making use
    • fire spirits; right here that the messengers of the upper gods cooperate
    • gods, and down, with saddened countenance, to the gods of the underworld.
  • Title: Arts and Their Mission: Lecture IV
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    • was it his intention to say: The gods live; I resort to symbolism to
    • prove my conviction that the gods live. He did not feel thus. On the
    • own personality and, on the other, to fall prey to elementals, gods
    • that in their art the Greeks received from the gods something which
    • to have had the blood of the gods flowing through their veins. A beautiful,
  • Title: Arts and Their Mission: Lecture V
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    • had solely to do with man, for the gods influence actions; side by side
    • and in the cosmos. People felt that the gods revealed themselves through
    • manner, the soul gave back to the gods, in the rising smoke to which
    • it entrusted the religious-artistic-poetic, word, what the gods needed
    • for continued world creation. For the gods did not create man in vain;
    • by man may be used by the gods for further world creation. Man is on
    • earth because the gods need him. He is on earth so that he may think,
    • the gods can take this changed thing and implant it into the configuration
    • if in sacrifice and art he gives back what the gods gave him —
    • gods cannot use this science for the continued cosmic creation.
    • only. The gods cannot gather it up from earth to use it in the cosmos.
    • the evening glow? Child, when it appears, the Mother of God is hanging
    • an utterance on which the gods can draw for the further development
  • Title: Arts and Their Mission: Lecture VI
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    • of God, without a face so transfigured it had passed beyond the ordinary
    • Mother of God placed rightly into earthly life; the red garment depicting
    • realm, and the heights where Mary is being received by God the Father.
    • the reception of Mary's head by God the Father, that now we must go
    • God as virtuous. If something is self-evident, if it has become the
    • of God that He is virtuous. He may, at most, be virtue itself. But this
    • look at it, for he creates within a divine-spiritual community. Gods
  • Title: Arts and Their Mission: Lecture VII
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    • nervous system, as the God Apollo; and the spinal cord with its wonderful
  • Title: Arts and Their Mission: Lecture VIII
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    • sensed that the god who lives and weaves in the plastic and musical
    • were to represent the god in man, and above all the god who, rising
    • will-endowment as rising up out of the earth. The gods of the depths
    • who, entering man, endow him with will, these Dionysiac gods were to
    • Dionysiac godhead. Actors in the Mysteries were human beings who
    • received into themselves a god. It was he who filled them with
    • other hand, man who rose to the goddess of the heights (male gods were
    • recognized as below, female gods in the heights), man who rose in order
    • to speak himself but to let the godhead speak through him. He offered
    • himself as bearer to the goddess of the heights that she, through him,
    • It was what the goddess had to say about the earthly-human element when
    • poetry. “Sing, oh goddess, the wrath of Achilles, son of
    • goddess, of that ingenious hero,” begins the
    • lets the goddess speak through him instead of speaking himself, who
    • man no longer looked up to the gods, he did not dare to say: Sing, oh
    • goddess, the redemption of sinful man as fulfilled here on earth by
    • about what was fully valid in ancient times: “Sing, oh goddess,
    • dramatist felt as if the god of the depths had risen, and that he himself
    • was to be that god's vessel; the epic poet as if the Muse, the goddess,
  • Title: Kingdom of Childhood: Lecture 1
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    • god-given, within his nature after he has descended from pre-earthly
    • a being whose nature is of God and the spirit has descended to earth.
  • Title: Kingdom of Childhood: Lecture 4
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    • wished to pray to the God of the violets.
    • and therefore the sky is the great blue God of the violet.
    • human heart itself is of God. One can then say to the child:
    • “Look, this great sky-violet, the god of the violets, is all
    • cut out of it — that is the little violet. So God is as great
    • as the world-ocean. Your soul is a drop in this ocean of God. But as
    • great sea, so your soul is the same as the great God is, only it is
  • Title: Lecture: Curative Education: Lecture 2
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    • in the right and proper way.” The Gods use magic, and the
    • in the work of God which would otherwise be brought to fulfilment at
    • constantly thinking: “I am doing something which generally God
  • Title: Lecture: Curative Education: Lecture 4
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    • God. In the embryonic period, it is entirely a matter of how things
  • Title: Lecture: Curative Education: Lecture 9
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    • means nothing else than that they want to be God-forsaken, they want
    • to be left alone by the Gods — the Gods who are next above the
  • Title: Lecture: Curative Education: Lecture 10
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    • consciousness: In me is God. In me is God — or the
    • Spirit of God, or what other expression you prefer to use. (But
    • in God shine out over the whole day. And now consider! When you
    • In me is God;
    • I am in God
  • Title: Principle/Economy: Lecture I: The Principle of Spiritual Economy in Connection with Questions of Reincarnation: An Aspect of the Spiritual Guidance of Mankind
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    • of Christ, of the Sun-God. To be sure, he was named the
  • Title: Principle/Economy: Lecture VII: The Macrocosmic and the Microcosmic Fire: The Spiritualization of Breath and Blood
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    • was later to be named “the Christ.” No godhead
    • The God who
    • that the God proclaimed by Moses is the Christ who was
    • supposed to walk among people. That is how the God who is
    • Hebrews actually revered. Who is their God? The members of
    • were known, the very fact that God, within our cycle of
    • deep mysteries of nature that the God of the burning
    • bramblebush is identical with the God who announced Himself
    • and real indication of God's thinking in the fire, of
    • invisible God who weaves and radiates through the universe.
    • God whom Moses saw and heard in the burning bush and who
    • God on Mt. Sinai who announces Himself in thunder and
    • lightning fire, and the same microcosmic God who is embodied
    • when mankind is in need of help, the great god Vishnu
    • all-embracing, omnipotent divinity. The godhead whom Moses
  • Title: Principle/Economy: Lecture VIII: The Event of Golgotha. The Brotherhood of the Holy Grail. The Spiritualized Fire.
    Matching lines:
    • saw how the godhead reveals Himself in our time through two
    • our blood contains the same God who announced Himself in the
    • external sign of God's power appeared to Moses in the
    • than just a God wearing the mask of human appearance; what
    • carrying the God within himself. The Event of Golgotha had to
    • what had enveloped the God incarnate of Palestine now was
  • Title: Principle/Economy: Lecture X: The God of the Alpha and the God of the Omega
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    • The God of the Alpha and the God of the Omega
    • The God of the Alpha and the God of the Omega
    • can I be in the world of the gods. Only by withdrawing from
    • old gods. Thus did the human being in ancient India find his
    • have found the ancient gods because the power to make that
    • higher gods, but rather the subordinate Devas who
    • of higher gods. Because this danger existed, the soul had to
    • external physical sun force, but also the Sun God Ahura
    • spiritual forces that could lead it back to the ancient gods.
    • evil gods. The true reason for this reversal is evident from
    • look up to the sun and see in its aura the Sun God, he knew
    • that this Sun God was no one else but the Christ-Spirit, who
    • ourselves with the thought that the gods can reveal
    • of a revelation. Deva, the god who can be perceived
    • Persia, Zarathustra had been able to behold the Sun God in
    • Sun God was able to kindle in him something that went ever
    • the soul would find God by going back; Zarathustra said it
    • whether you regress or progress, whether you seek God in the
    • power. Those forces necessary to find the God of the Alpha
    • necessary to find the God of the Omega must be acquired here
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  • Title: Principle/Economy: Lecture XI: From Buddha to Christ
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    • been born from the womb of the Godhead. Therefore, the whole
    • they longed to return to this world of the gods, to those
    • of the gods in the Atlantean age, and it is therefore
    • The Israelites were to make no graven image of their God.
  • Title: Lecture I: Man in the Past, the Present and the Future
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    • their activities. The good gods and their opponents. Medicinal
    • the good gods, normal plant-growth results. If it appears in hoar
    • gods; I can gather the hoar frost in appropriate ways, and the
    • restore it to the service of the good gods. We can trace these things
  • Title: Lecture II: Man in the Past, the Present and the Future
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    • star-gods in the silvery light of the Moon flowing and surging through
    • everywhere permeated by spirit-beings and bears the gifts of the gods
  • Title: Lecture III: Man in the Past, the Present and the Future
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    • Universe and belongs not only to us but also to the gods.
    • and, though a God, lived a truly human life. That experience of the
    • Golgotha. This was the vicarious deed of a God. Man was to take a step
    • gods wish out of present threefold man to form the threefold man of
  • Title: Lecture IV: The Sun-Initiation of the Druid Priest and His Moon-Science
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    • based upon the fact that the giants were reconciled with the Gods. In
    • the foes of the Gods with the Gods themselves.
    • Christ-impulse was prepared. In Baldur, the God who falls into death
  • Title: Lecture: The Cycle of the Year: Lecture II
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    • Human beings saw the Christ arise in their realm. The Gods saw the
    • the other Gods, who had not been exposed to human death could not
    • with the Gods and link human existence with divine existence.
  • Title: Lecture: The Cycle of the Year: Lecture III
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    • God after death could be added the thought, produced by the
  • Title: Lecture: The Cycle of the Year: Lecture V
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    • of Zeus as the god of thunder, armed with a thunderbolt. Something
    • similar is linked with the German god, Donar. This we have on one
    • at the same time the moral utterance of the gods, but that all kinds
  • Title: Lecture II: The Balance in the World and Man, Lucifer and Ahriman
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    • the Gods, who do not suffer Lucifer and Ahriman to come together in
    • man. We are in this sense creatures of the good Gods. The good Gods,
    • Gods; and the better we stand our ground in the struggle, the more
    • truly are we creatures of the good Gods.
    • In respect of the before and behind, there the good Gods do not allow
    • fortification the good Gods have erected against Ahriman. Ahriman
    • we find that the good Gods have thrown up a barrier against Lucifer;
  • Title: Lecture III: The Balance in the World and Man, Lucifer and Ahriman
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    • fact. He pictures duty as a lofty goddess, to whom man looks up:
  • Title: Poetry/Speech: Lecture I: The Art of Recitation and Declamation
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    • I will beseech the gods of the worlds
    • even as in the goddess’ holy temple where I serve, in this
    • gods’ decree dark fate awaits him, still he falls in the
    • me, eternal virgin goddess, to serve thee with a rebellious will!
    • hast thou led home the godlike
    • goddess’ silent sanctuary,
    • gods;
    • Hast thou for him, the godlike
  • Title: Poetry/Speech: Lecture II: The Art of Recitation and Declamation
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    • say: the Greeks still believed in gods, in the Muses – modern
    • poetry as a language of the gods: for this language of the gods
  • Title: Poetry/Speech: Lecture III: The Art of Recitation and Declamation
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    • Full of the sun, the sun-god which is love,
  • Title: Poetry/Speech: Lecture VI: Speech-Formation and Poetic Form
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    • covenant of god and animal,
    • grey-eyed goddess Athene,
    • and godlike Odysseus, awakened,
    • godlike and most temperate.
  • Title: Poetry/Speech: Lecture V: Poetry and Recitation
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    • God.
    • And let the beautie of the LORD our God be upon
    • thou art God for ever, free
  • Title: Poetry/Speech: Lecture VII: The Uttering of Syllables and the Speaking of Words
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    • As made him know his God by night.
    • Gods silent, searching flight:
    • There is in God (some say)
    • A god in thee,
    • of gods’ true perceiving,
  • Title: Poetry/Speech: Lecture VIII: The Interaction of Breathing and Blood-Circulation
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    • We see Apollo, the god of light, carried on the billows of air in
    • Like this, he fram’d the Gods eternall
    • the salvation of our God.
    • There are theologians who affirm that God’s creative power is
    • there to create the solid material world. But God’s creative
    • power is materialised, if one says that God does not refrain from
  • Title: Poetry/Speech: Lecture IX: The Alliteration and Terminal Rhyme
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    • direct influence of the Godhead, where the Godhead still held sway
    • by God, man lost that divinely inwoven strength in the interweaving
    • that God was thinking in him. With the attainment of human
    • cosmic level, and had immediate access to the world of the gods,
    • gods. This attempt by Wilhelm Jordan is still informed by a good
    • God,
    • God
    • delight as he warred with God,
  • Title: From Jesus to Christ: Lecture I: Jesuit and Rosicrucian Training
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    • or how they belong to the will of God, in which they must ultimately
    • the God-forsaken man, the man exposed to the most fearful
    • have come into the world and have forsaken God, and have exposed
    • This must call forth the fear of being forsaken by God, and
    • Imagination, over against the picture of the outcast, God-forsaken
    • man, must be set the picture of the God full of pity who then became
    • the God-forsaken man, there must arise that of the all-merciful,
    • God, and then only on the pictures from the New Testament, evoke
  • Title: From Jesus to Christ: Lecture II: Rosicrucian Training and Anthroposophical Training
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    • education of humanity by the Divine Powers. God gave into men's
  • Title: From Jesus to Christ: Lecture III: Sources of Knowledge of Christ, Lord of Karma
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    • event of Golgotha had a significance that with this very event a God
    • died, a God overcame death — we will speak later concerning the
    • testify that He is the one ordained by God to be Judge of the living
    • designated merely as of human birth, but as a son of the Gods, this
    • a deed of the Gods, which happened before men could cooperate in
    • not of human beings, but of the Gods among themselves. And we shall
    • the first action had taken place above it. The God had to descend as
    • in it? First of all, as spectator, to see how the God compensates for
    • partakers in a transaction which had taken place among Gods; men
    • could look upon it, because the Gods had to make use of the world of
    • the Gods the atonement which He could offer only in a physical human
    • that he should recognise God as identical with his own being:
    • knowledge of God in knowledge of man. Whither does this lead? When it
    • arises so that man recognises himself as God, it leads to pride,
    • hardens them in haughtiness and pride. This is a knowledge of God
    • God, but they would have become proud through this consciousness in
    • from the knowledge of God, who want to know nothing about God. Their
    • away from them the knowledge of God.
    • man received a power which not only enabled him to experience God,
    • but the very God who had become like unto men, who had lived with
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  • Title: From Jesus to Christ: Lecture IV: Experiencing the Christ Impulse, Jerome and the Gospel of St. Matthew
    Matching lines:
    • from God, He replied: ‘Thou sayest it!’ Now anyone who
  • Title: From Jesus to Christ: Lecture V: Redemption of the Physical Body
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    • the Godhead, intimately connected; he knew that through the finest
    • of this Godhead.
    • thy God.’ He would not have understood if someone had said to
    • Gods was to clothe them with this human form which he himself valued
    • commandment: ‘Thou shalt make to thyself no image of God.’
    • As artist, the Greek gave his human form to his gods. He thought of
    • a real copy of the God.
    • image of God!’ This was because he did not value the external
    • his Ego was in a certain sense also the Divine Ego. The God lived on
    • in humanity, lived within man. In his union with the God, the Hebrew
    • Hebrew said: ‘I am united with God; that is my fate, and as
    • away, he remains united with God. He cannot fall into a tragic mood
    • God, how it comes into conflict with his God, but differently from
    • act towards his God. Word is brought to him that all his possessions
    • connection I feel with my God, I have striven to be righteous before
    • my God. My fate, decreed to me by this God, has placed me in the
    • world. It is the acts of this God which have fallen so heavily upon
    • in strange words to deny his God. These words are handed down
    • the Akashic record: ‘Renounce thy God, since thou hast to
    • consciousness of the connection with thy God; then thou wilt fall out
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  • Title: From Jesus to Christ: Lecture VI: St. John and St. Paul, First Adam and Second Adam
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    • vain. We are even found to be misrepresenting God, because we
    • testified of God that he raised Christ, whom he did not raise if it
    • God and your God.’
  • Title: From Jesus to Christ: Lecture VIII: The Two Jesus Children, Zoroaster and Buddha
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    • Jesus increased in wisdom and stature, and in favour with God and
    • through Adam to God, thus indicating that the substance in question
  • Title: From Jesus to Christ: Lecture IX: The Exoteric Path to Christ
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    • his primal connection with the Gods, what did he find when he looked
  • Title: From Jesus to Christ: Lecture X: The Esoteric Path to Christ
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    • of realising the intensity of love that was needed for a God to make
    • grasp this act of love by a God, when they try to grasp it as a great
    • Cross on which hung a God in human body, a God who out of his own
    • If the God who is
    • Father-God. But just as the Ego, for the sake of freedom, had to
  • Title: Deed of Christ: Lecture 2: The Deed of Christ and the Opposing Spiritual Powers. Lucifer, Ahriman, Asuras.
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    • Gods, namely, of the Spirits of Form. All this man would have come to
    • committed a wrong, remember that “God is not mocked; whatsoever a man
  • Title: Deed of Christ: Lecture 1: Mephistopheles and Earthquakes
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    • the Divine whence he had proceeded, beholding the Gods of Light
    • (“Angra Mainyu”), the Being who opposed the God of Light proclaimed
    • were taught of the workings of the sublime God of Light to whom they
  • Title: Lecture: (On) Apocalyptic Writings - I
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    • sub-race, which is designated by the expression Man, or God becomes
    • books on ancient Indian Culture is a jumble of ideas of gods and
    • 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. \
    • life, which is in the midst of the paradise of God.
  • Title: Lecture: (On) Apocalyptic Writings - II
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    • called Patmos, for the word of God and for the testimony of Jesus
    • as the Second Divine Person, or as the Son of God, as the Highest
    • tries to twist the meaning of the God made Flesh, this Word which is
    • the God become Flesh, whoever does not hold the view that here was the
    • Incarnation of God in Jesus, cannot really understand the mind and
    • messengers of the Godhead. “Angel” means the Messenger of
    • the Godhead. But now there came One before Whom the Angels veiled
    • the Mystical Lamb, at the feet of the God made Flesh. The Mystery is
  • Title: Lecture: (On) Apocalyptic Writings - III
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    • God.” They experienced it through the preparation they had
    • Resurrection of the Son of God. This was portrayed before their eyes
    • Since time immemorial, the secret of the Sons of God becoming man was
    • still superhuman. They are called, “Sons of God.” And the
    • group are the “Sons of God.” They stand nearer to man but
    • The Holy Spirits, the Sons of God, the Fathers, become the leaders of
    • before of God in Christ, the law which was four hundred and thirty
    • promise; but God gave it to Abraham by promise. Wherefore then serveth
    • God is one. Is the law then against the promise of God? God forbid;
    • revelation of God's majesty is something which was proclaimed, by the
    • of God. And before the throne there was a sea of glass like unto
    • rest not day and night, saying Holy, Holy, Holy, Lord God Almighty
    • that there will come a future when the Son of the Gods, he who sits
    • not from below, but from above, through the Gods. We have to develop
  • Title: Education: Lecture I: Science, Art, Religion and Morality
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    • revelation, when God — and the moral world in Him — were
    • God nor a moral world. Science comes to the end of the animal species
    • man was convinced of the presence of God in human deeds when he made
    • God-given morality. In those ancient days man felt: “If I have
    • is enriched; God lives not only in the temple but in the whole of my
    • the presence of God imminent in the world
  • Title: Education: Lecture II: Principles of Greek Education
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    • the bodily nature of man, in the body that is created by God. If a
    • which the Gods had given to man for his life on earth. And,
    • a revelation of the beauty of the Godhead and at the same time an
  • Title: Education: Lecture III: Greek Education and the Middle Ages
    Matching lines:
    • family in which the Gods have placed it. Supersensible forces
  • Title: Education: Lecture V: The Emancipation of the Will in the Human Organism
    Matching lines:
    • into him from the Gods but to that which lies in the outer world in
  • Title: Education: Lecture VII: The Rhythmic System, Sleeping and Waking, Imitation
    Matching lines:
    • God in creating the world did not say: Matter is evil and man must
    • avoid it. No world would have come into being if the Gods had thought
    • Gods ordained that spirit should be directly and immediately active
    • of the Gods, the great question must be: What have the Gods placed
    • being whom the Gods have sent down to earth becomes a revelation of
    • God Himself. The growing human being is indeed His most splendid
    • sense, into a profound reverence for God's creation. We then have a
  • Title: Human Values in Education: Lecture I
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    • the other way; now the gods allow their grace to stream down in
    • acting as messengers of the gods, may unfold what is
    • nature; we see how God creates in the world. In its highest,
    • what the gods have sent down to us into the earthly world. We
    • becomes the steward of what it is the will of the gods to carry
  • Title: Human Values in Education: Lecture III
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    • soul placed into the world by the gods. He can never think
    • otherwise than that the gods inscribed into the world this
  • Title: Human Values in Education: Lecture VI
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    • being, who until now has been for him a god, to that which
    • stands behind him as super-sensible or invisible God, or Divine
  • Title: Human Values in Education: Lecture X
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    • what prospers best. In other words, what the gods have given,
  • Title: Practical Course/Teachers: Lecture IV: The First School-lesson - Manual Skill, Drawing and Painting - the Beginnings of Language-teaching
    Matching lines:
    • “Unutterable and ineffable name of God in man.” Why
    • why they spoke of the “ineffable name of God.” It
  • Title: Practical Course/Teachers: Lecture VII: The Teaching in the Ninth Year - Natural History - the Animal Kingdom
    Matching lines:
    • to the great God of nature — a rebellion against what
  • Title: Practical Course/Teachers: Lecture XII: How to Connect School with Practical Life
    Matching lines:
    • of God in nature. You do not make the child idealistic in this
    • thy God in vain.” If people respect this and do not say
    • “Jesus Christ” and “God” in every
  • Title: Spiritual Ground: Lecture I: The Necessity for a Spiritual Insight
    Matching lines:
    • acknowledge God for the peace of our soul, but to will God's will, to
    • act the intentions of God. To do this however, we need a spiritual
  • Title: Spiritual Ground: Lecture II: Spiritual Disciplines of Yesterday: Yoga
    Matching lines:
    • creates in man through the medium of the breath: “And God
    • manhood could be felt as a creation of the Gods. You see, they had
  • Title: Curative Eurythmy: Lecture 8
    Matching lines:
    • thank God that he has such a heart; his organism couldn't tolerate a
  • Title: Lecture II: Nutrition and Health
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    • can even say, Thank God I have this tendency! The hay fever isn't
  • Title: Lecture: Inner Nature of Music: Lecture III
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    • understand in this sense the words of the Bible: “God breathed
  • Title: Lecture: Inner Nature of Music: Lecture IV
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    • Zodiac and fixed stars are the gods of the planets beyond.
  • Title: Lecture: Inner Nature of Music: Lecture V
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    • proof of the existence of god, because he will experience the “I”
    • form of proving the existence of God. That is what the experience of
    • this is inner proof of God's existence.” This is a
    • music was evidence of God's existence, but it was in no way
    • that the human being is not just possessed by God but takes hold of
  • Title: Lecture: Inner Nature of Music: Lecture VI
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    • among the gods. While he has forgotten his own self in the experience
    • of the fifth in order to be among the gods, in the experience of the
    • gods. With the experience of the fourth, man moves about, as it were,
    • the gods, one had to sing.
    • speaking of the gods and of the proceedings of the gods. As I
  • Title: Lecture: Inner Nature of Music: Lecture VII
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    • seventh. Instead, they sensed how the gods, who pervaded and wove
    • the gods.”
    • of the word empty. The fifth has become empty because the gods have
    • fifth that the gods actually lived in these fifths. Only later, when
    • the gods move through the world. I participate in their moving when I
    • experiences of the gods. One cannot say that Lemurians experienced
    • intervals, they experienced the god's cosmic sounds of joy and
    • gods. Our present inner experience of a major musical mood was
    • jubilation, produced by the gods as an expression of joy over their
    • the gods concerning the possibility that humanity could fall victim
    • times, the gods made jubilant music in the cosmos because they
    • rejoiced over their cosmic creativity. They also heard how the gods
    • this also in forming thoughts — and communing with the gods.
    • ancient Greek times, “I have lost the presence of the gods”:
    • that we can find the gods once again!”
  • Title: Behind the Scenes: Lecture 2
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    • dwell upon the One God and aspire to establish an intimate and direct
    • calls his God; if he is a Christian he calls him Christ; he confuses
    • individual has his own God, merely imagining that he shares with
    • others a Godhead who is common to them all. The truth is that the
    • that they are speaking of the Divinity who is the one God of them all.
    • one universal Godhead, they do not — and this holds good above
    • all at the present time — really acknowledge this one Godhead,
    • because each of them prefers to have its own special God.
    • In reality, every human being today wants to have his own God and he
    • the Earth below with some kind of Godhead up above, but they spoke in
    • trust in a God, to believe in a God, but where they are told of the
    • the Gods were bound to make it possible for man to become what he
  • Title: Gospel of Luke: Lecture One
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    • ‘Intuition’, i.e. ‘to dwell in the God’ is
  • Title: Gospel of Luke: Lecture Two
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    • 2:28 Then took he him up in his arms, and blessed God, and said, \
    • reborn in heaven as the "God Kanthaka".
  • Title: Gospel of Luke: Lecture Three
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    • order to provide food. At that moment the God appeared and saw the
    • noble deed. A chasm opened and swallowed the hare. Then the God took
  • Title: Gospel of Luke: Lecture Four
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    • education. Certain things must still be left to the Gods. Gods can do
    • later — then you will know that the Gods instituted this
    • nothing at all. The Gods are making with them the experiment of which
    • ‘son of God’. The sequence of generations is traced back
    • to God himself.
    • St. Luke, was the ‘Son of God’. St. Luke was not speaking of the
  • Title: Gospel of Luke: Lecture Five
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    • Zarathustra taught of the God without; he taught men to apprehend
    • alone. You live in a Cosmos permeated by Spirit, among cosmic Gods
    • “filled with wisdom and the grace of God was upon him.”
  • Title: Gospel of Luke: Lecture Six
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    • known as Elijah had been rapt in states of ecstasy; then the God
    • before our era were in truth ‘God's words’, and the actions
    • performed by his hands ‘God's actions’, it was now to be the
    • Verily, God is able of these stones to raise up children unto
    • 3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. \
    • community of soul, He could say: "Whosoever shall do the will of God,
    • (See For whosoever shall do the will of GodMark, III, 35.)
  • Title: Gospel of Luke: Lecture Seven
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    • all-pervading Godhead and received into the body and whole
    • from his arbitrary control. If this beneficent deed of the Gods had
    • world of the Gods, in order not to be given to man until a later time.
    • for the time being a field into which the Gods work.
  • Title: Gospel of Luke: Lecture Eight
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    • the Gods, the Kingdom of Heaven, the Kingdom of the Spirit. This
    • 5:21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? \
    • 5:25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. \
    • 5:26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. \
  • Title: Gospel of Luke: Lecture Nine
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    • that the Godhead must penetrate into the Ego. Then you would not say:
    • 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. \
    • the one who is now to enter the hearts of men as God, and the one
    • of the Prophets. You cannot serve the God who is to draw into your
    • evolution of humanity, and the other God who would hinder this
    • cannot serve the God who will progress, and Mammon, the God of Hindrances.
    • 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. \
    • the God Mammon in our time — between the modern ‘scribes’
    • Power described by Christ Jesus for His epoch as the ‘God
    • 2:14 Glory to God in the highest, and on earth peace, good will toward men. \
    • the wisdom-filled God from the Heights!’ This is the proclamation
  • Title: Gospel of Luke: Lecture Ten
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    • ye poor; for yours is the kingdom of God. Blessed are ye that
    • (Blessed be ye poor: for yours is the kingdom of God. \
    • 7:16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. \
    • 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. \
    • 7:29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. \
    • 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. \
    • (For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of GodLuke VII, 28):
    • which unites with the man from the kingdom of God is greater than
    • of proclaiming the kingdom of God were changed through the Event of
    • God, not only in the manner of Solomon, through revelation, or
    • kingdom of God in this incarnation before their death.’ The meaning
    • God unless they had attained Initiation in some form; but then they
    • which shall not taste of death, till they see the kingdom of God."
    • (But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of GodLuke IX, 27.)
  • Title: Anthroposophic Movement: Lecture Two: The Unveiling of Spiritual Truths
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    • describes as God before the creation of the world. So if one asks
    • what God was before the Creation, the answer lies in a system of
    • if they themselves were God. That was almost as if someone from the
    • the God within yourself, and when that God began to speak you were
    • the God within himself to speak, said: Being, negation of being,
    • Robert Zimmermann, however, said: We must not allow the God in
    • God in human beings who is thinking, but human beings themselves,
  • Title: Anthroposophic Movement: Lecture Four: Spiritual Truths and the Physical World
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    • teaching. Take an Athenian for example. He revered the goddess
    • total accord with their inner beliefs. Nothing the gods had given
  • Title: Anthroposophic Movement: Lecture Five: The Decline of the Theosophical Society
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    • knowledge of God. It is a common feature of all pagan religions that
    • the Christian god stands on a lower level than the content of the
    • That was not the fault of the Christian god, but it was the result
    • of interpretations of the Christian god. Blavatsky simply did not
  • Title: Anthroposophic Movement: Lecture Eight: Responsibility to Anthroposophy
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    • to observation of the divine-spiritual. I indicated that the Godhead
    • Napoleon could not understand how God was to be found by looking at
  • Title: True/False Paths: Lecture One: Nature is the Great Illusion; Know Thyself
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    • the Gods. He was quite clear on this point, that he was in close
    • the Gods dictated. It was known within the Mysteries that, in
    • worlds of demons and gods, was lost and intellectual knowledge was
  • Title: True/False Paths: Lecture Two: The Three Worlds and their Reflected Images
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    • Gods. People listened to them because they had brought a wealth of
  • Title: True/False Paths: Lecture Three: Form and Substantiality of the Mineral Kingdom in Relation to the Levels of Consciousness in Man
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    • crystals. In the crystals we recognize the presence of the Gods. As
  • Title: True/False Paths: Lecture Four: The Secret of Investigation into Other Realms through the Metamorphosis of Consciousness
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    • of a young man seeking the help and counsel of the Goddess
    • realized that the Goddess Natura was a divine-spiritual Being
    • because the Initiates saw this old conception of the Goddess Natura
    • able to perceive this Goddess Natura and described her in his
    • he saw the Goddess Natura weaving at her loom. She revealed to him
    • the hands of the Goddess Natura.
    • took into account the activities of the Goddess Natura. The mood in
    • might have spoken of the Goddess Natura who manifests herself in the
    • know the Goddess Natura.
    • therefore to know the Goddess Natura weaving and working in all
    • Goddess Natura. They gave her another name — Proserpina, or
    • transformation of the Goddess whom the ancients saw as Proserpina,
    • neither the abstract nor the tragic aspect of the Goddess Natura,
    • of the Goddess Diana, the Goddess of Fertility, who symbolizes the
    • other: in this vivid picture of the Goddess Persephone in the
  • Title: True/False Paths: Lecture Five: The Inner Vitalization of the Soul through the Qualities of the Metallic Nature
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    • the Goddess Natura can be attained in that condition of consciousness
    • contact that Being who is ever present as the Goddess Natura, that
    • constructs; we are in touch with a spiritual Being. The Goddess
    • Latini perceived under the influence of the Goddess Natura, namely,
    • experience for Brunetto Latini when the Goddess Natura opened his
    • Goddess Natura through her teachings about the secrets of nature,
  • Title: True/False Paths: Lecture Ten: Influences of the Extra-Terrestrial Cosmos Upon the Consciousness of Man
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    • but we can be led by the hand of Mercury, the messenger of the Gods,
    • up an emotional ferment compounded of God, the universe, angels
    • activity of generations of Gods.
  • Title: True/False Paths: Lecture Eleven: What is the Position in Respect of Spiritual Investigation and the Understanding of Spiritual Investigation?
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    • Earth, gods and spirits — but could neither recognize nor
  • Title: True/False Paths: Lecture One: Nature is the Great Illusion; Know Thyself
    Matching lines:
    • the Gods. He was quite clear on this point, that he was in close
    • the Gods dictated. It was known within the Mysteries that, in
    • worlds of demons and gods, was lost and intellectual knowledge was
  • Title: True/False Paths: Lecture Two: The Three Worlds and their Reflected Images
    Matching lines:
    • Gods. People listened to them because they had brought a wealth of
  • Title: True/False Paths: Lecture Three: Form and Substantiality of the Mineral Kingdom in Relation to the Levels of Consciousness in Man
    Matching lines:
    • crystals. In the crystals we recognize the presence of the Gods. As
  • Title: True/False Paths: Lecture Four: The Secret of Investigation into Other Realms through the Metamorphosis of Consciousness
    Matching lines:
    • of a young man seeking the help and counsel of the Goddess
    • realized that the Goddess Natura was a divine-spiritual Being
    • because the Initiates saw this old conception of the Goddess Natura
    • able to perceive this Goddess Natura and described her in his
    • he saw the Goddess Natura weaving at her loom. She revealed to him
    • the hands of the Goddess Natura.
    • took into account the activities of the Goddess Natura. The mood in
    • might have spoken of the Goddess Natura who manifests herself in the
    • know the Goddess Natura.
    • therefore to know the Goddess Natura weaving and working in all
    • Goddess Natura. They gave her another name — Proserpina, or
    • transformation of the Goddess whom the ancients saw as Proserpina,
    • neither the abstract nor the tragic aspect of the Goddess Natura,
    • of the Goddess Diana, the Goddess of Fertility, who symbolizes the
    • other: in this vivid picture of the Goddess Persephone in the
  • Title: True/False Paths: Lecture Five: The Inner Vitalization of the Soul through the Qualities of the Metallic Nature
    Matching lines:
    • the Goddess Natura can be attained in that condition of consciousness
    • contact that Being who is ever present as the Goddess Natura, that
    • constructs; we are in touch with a spiritual Being. The Goddess
    • Latini perceived under the influence of the Goddess Natura, namely,
    • experience for Brunetto Latini when the Goddess Natura opened his
    • Goddess Natura through her teachings about the secrets of nature,
  • Title: True/False Paths: Lecture Ten: Influences of the Extra-Terrestrial Cosmos Upon the Consciousness of Man
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    • but we can be led by the hand of Mercury, the messenger of the Gods,
    • up an emotional ferment compounded of God, the universe, angels
    • activity of generations of Gods.
  • Title: True/False Paths: Lecture Eleven: What is the Position in Respect of Spiritual Investigation and the Understanding of Spiritual Investigation?
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    • Earth, gods and spirits — but could neither recognize nor
  • Title: Art/Mystery Wisdom: Lecture One
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    • allotted them by the Jehovah gods into a realm where they can
    • than man, because the language obviously means the River God,
    • God wills it — Dieu le vent — as the peoples
  • Title: Art/Mystery Wisdom: Lecture Three
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    • to men by the gods, which manifested itself as atavistic
    • possible in the etheric body. It was a heritage from the gods
    • vestiges of the ancient heritage from the gods. But a time
    • lives together with the gods of the higher hierarchies. In
    • they experience together with the gods when they have found
  • Title: Art/Mystery Wisdom: Lecture Four
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    • And God did guide me in my steps
    • God's Holy Mother then I saw
    • And God alone can know
    • said to God, ‘I beseech thee, shew me thy
    • said to God, ‘I beseech thee, shew me thy
  • Title: Art/Mystery Wisdom: Lecture Five
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    • the judgment of God, and our moral feeling will become the
    • as an opening made by the gods from the spiritual world
  • Title: Art/Mystery Wisdom: Lecture Eight
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    • realise that the wise powers of the Godhead in the cosmos
    • godforsakenness. It would be impossible to imagine the
    • help of the gods, as it were, it was a normal and healthy
  • Title: Evolution, Earth, Man: Lecture I
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    • time some god formed a man out of a clod of earth. People regard that
    • as impossible and naturally they are right. No god can come along and
  • Title: Evolution, Earth, Man: Lecture V
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    • gods. They say: What is here on earth differs according to climate,
    • gods of any kind; when later they did have them, they were gods taken
    • over from the Indians. Originally they had no gods, but their
  • Title: Evolution, Earth, Man: Lecture VII
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    • tendency to hay fever can even say, Thank God I have this tendency!
  • Title: Evolution, Earth, Man: Lecture VIII
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    • Germanic gods — Wotan, Loki, for instance. You find pictures of
  • Title: Evolution, Earth, Man: Lecture IX
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    • stories you hear about Wotan, Loki, about the old Greek gods —
  • Title: Metaporphoses/Soul One: Lecture 1: The Mission of Spiritual Science
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    • then he had consciousness of God. But for particular facts he could turn only
    • essence is an image of the Godhead.
    • and one might say, thank God for it! — all this is somewhat different.
  • Title: Metaporphoses/Soul One: Lecture 2: The Mission of Anger
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    • not thereby make man a god. If we say that a drop of water from the sea is of
    • Similarly, we are not making the ‘I’ a god when we say it is of
    • “wrath of God”, in contrast to God's love. But we know that these
    • generation of gods in the evolution of the earth and of humanity. Ouranus and
    • Gaia belong to the first generation of gods. Ouranus is succeeded by Kronos
    • (Saturn). Then the Titans are overthrown by the third generation of gods, led
    • blessing. So, too, we behold the birth of a God of love who tends and
  • Title: Metaporphoses/Soul One: Lecture 3: The Mission of Truth
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    • striving towards it. He speaks of truth as a distant goddess whom men may
    • goddess; she demands to be at the centre of a unique love in our souls. If
    • the Gods?
    • warned his brother against this gift from the gods. But Epimetheus, with his
    • From ancient gods, a mighty race, she springs:
    • receiving, in loyalty to truth, what the gods “up there”
    • That is the work of the gods; they ensure it.
  • Title: Metaporphoses/Soul One: Lecture 4: The Mission of Reverence
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    • reveal what can perhaps arise. If a man is lovingly devoted to his God, he
    • can be sure that God inclines to him also in love. Reverence is the feeling
    • he develops for whatever he calls his God out there in the universe. Since
    • around us, beyond our compass, or whether we look up to our invisible God, in
  • Title: Metaporphoses/Soul One: Lecture 5: Human Character
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    • Than that to him God-Nature should disclose
    • Than that to him God-Nature should disclose
  • Title: Metaporphoses/Soul One: Lecture 6: Asceticism and Illness
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    • Kant tried to upset a certain concept of God by showing that there is no
    • humility at the feet of his God, while really he is being played on by the
    • a moment at the opening of the Old Testament: “And God said, Let there
    • be light.” Then we hear how God caused the physical sense-world to
    • arise day by day from the spiritual, and how at the end of each day God
  • Title: Metaporphoses/Soul One: Lecture 7: Human Egoism
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    • for God in your own breast” — that is the injunction often heard.
    • you is something that will bring you nearer to the God within you.”
    • she inwardly calls her “God”. She withdraws entirely into her
    • herself: Everything human on our earth was not too mean for God to descend
    • human soul. The folk or ethnic religions should take the form of gods or
    • religion. For it is emphasised that the Christian religion shows how God came
    • reckoning of Providence they were left out; but may a good God — he
  • Title: Metaporphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • God is good” in Semitic, then this is not immediately possible
    • languages one would have to say “God the good”. The contrast of
  • Title: Metaporphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • records. When we are told how God breathed his own living breath into man,
  • Title: Metaporphoses/Soul Two: Lecture 3: What is Mysticism?
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    • yourself in God's prevailing,
    • revelation; we let God hold sway only if we are able to sacrifice our inner
  • Title: Metaporphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • “knowledge of God.”
    • intimation is the first awakening of a feeling of God within us; a feeling
    • with God. For if the soul surrenders itself in innermost calm to the feelings
    • are warmed in the feeling of God; we not only feel the warmth, but we live
    • error if we believe that we can find the divine, or God, within ourselves by
    • from everything external, we can find God within ourselves.
    • pointing in two directions, towards the God who announces himself from the
    • past and towards the God who announces himself from the future — then,
    • God in his soul and refuses to take what he has gained out into the world
    • it takes to be its God. If someone tries to find God and to approach the
    • recollected itself in inner warmth and intimate devotion, looks for God in
    • mystical devotion and meditation. If we wish to find God, but only in order
    • shall be healed only if, after having found God within us, we pour out into
    • find the divine in the outer world, for God dwells within you. You have only
    • to take the right path into your inner life and you will find God there. I
    • God!
    • that we have to seek for God within ourselves, but just because this is true,
    • an instrument with which to gain knowledge of God when he has it within his
    • It is not God himself
    • that one should seek in one's own soul. God is sought by means of an
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  • Title: Metaporphoses/Soul Two: Lecture 5: Sickness and Healing
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    • thank God that one does not have to recall all those things. Because it would
    • “viewpoint of the gods” it is justified to let an illness end in
    • you transcend yourself in God's prevailing,
  • Title: Metaporphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • that line. A positive man would add: “Thank God the life of the soul is
  • Title: Metaporphoses/Soul Two: Lecture 8: Human Conscience
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    • the human soul, it is the voice of God that speaks.” And one could
    • to have a salutary effect. It was a counteraction by the Gods, who wished to
    • it is when conscience is naively described as the voice of God in man. At the
    • the advice of the gods, kills his mother. What, then, is the consequence for
    • inheritance from the past. Orestes could say: “Apollo, the god himself,
    • avenging goddesses, the Erinyes — or Furies, as they were later called
    • dependent on the Gods and the inspirations that came from them, in the West,
    • voice of God within themselves. For this event brought to mankind the impulse
    • Christ-impulse that first made it possible for humanity to realise that God,
    • were men enabled to understand that the voice of God could be heard within
    • had not shown once and for all that God can be discerned in our inner life,
    • When conscience speaks, it is God speaking in the soul. The highest spiritual
    • God in man”. And when Goethe says that the highest experience
    • for man is when “God-Nature reveals itself to him”, we must
    • realise that God can reveal himself in the spirit to man only if Nature is
    • something like a drop flowing from the Godhead. And man can know: When
    • conscience speaks in him, it is a God speaking.
  • Title: Metaporphoses/Soul Two: Lecture 9: The Mission of Art
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    • dissertations on the idea of God made a deep impression on Goethe. Together
    • is necessity, there is God.”
    • merely fanciful falls away; there is necessity, there is God.” At such
    • he saw his gods, he saw the actions and events that were played out among
    • the gods, found in various forms in different countries, were the product
    • imagine things, including the imaginary gods of the sagas
    • goddesses, Hera, Pallas Athene and Aphrodite, competed at a festival for the
    • antagonism of the goddesses behind the strife of men. A Greek of that time
    • realm, where the gods and their powers are set against one another.”
    • have said: “I can see my gods battling in the spiritual world, which
    • the gods as they unroll externally before his spiritual eye. And in that,
    • find no recounting of the deeds of the gods, for these were no longer
    • clairvoyant vision of the deeds of the gods and their effect on mankind. This
    • kind of unbelief in the pictorial visions of the world of the gods that
    • involved, and their influence is apparent in the course of events. The gods
    • gods we find in Homer, the independent man of action appears, though still at
    • Aeschylus is still aware that the gods were once visible in picture form, but
    • of the gods and represents the liberation of mankind from them.
    • with spiritual powers. Prometheus is confronted by the gods, Zeus, Hermes and
    • the old artists: “There is necessity, there is God!” They bring
  • Title: Fifth Gospel, Part 2: Lecture II
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    • As this point in time approached, the gods
    • of the gods. You will not misunderstand this, for you are
    • of the gods: he shall enter the arena where human souls live.
    • council of the gods as the Mystery of Golgotha approached. It
    • was an affair of the gods who guide the earth, not merely a
    • Rather the question: What should we gods do in order to create
    • it is an affair of the gods, an event of the world of the gods.
    • Truly, it was more important for the gods that they had to give
    • affair of the gods, that the gods opened a window to heaven,
    • that the gods revealed their affairs to human eyes for a while
    • and that men could observe these godly affairs! One must learn
    • gods.
    • absorb this idea ever deeper, that we are witnesses to a godly
    • about such things as the gods' “angst” and
    • merely a human affair, but also an affair of the gods, and that
    • we can observe this affair of the gods. But the way this is
    • The Mystery of Golgotha is an affair of the gods.
  • Title: On the Development of Human Culture: Lecture I
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    • Chinese do not venerate invisible gods but say: what is here on the
    • kingdom. Originally the Chinese had no gods of any kind; when later
    • they had them, these gods were taken over from the Indians. To begin
    • with, they did not have gods, but all their connection with the
  • Title: On the Development of Human Culture: Lecture II
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    • something about the old Germanic gods — Wotan, Loki, for
  • Title: Art of Lecturing: Lecture II
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    • concepts. “God,” if he exists or not, this is not
    • does not set up the concept of God; it is really good to
    • live, if one lives as if there were a God. So, let us set it
    • whether or not there is a God: but we consider life in such a
    • way that we act “as if” there were a God. There
  • Title: Art of Lecturing: Lecture III
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    • God's Name!” (“Mit Gott”). That catches his
    • page in the words, “In God's Name,” is really pure
    • much that is in “God's Name” in the pages that
    • “In God's Name” on the first page. I don't
    • know whether it says “In God's Name” in ledgers in
    • books with “In God's Name.”
  • Title: Art of Lecturing: Lecture VI
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    • said: "Dear Christians! There are apostates from God who
    • Pope, by the Roman Pope; that it does not derive from God but
  • Title: The Development of Thought from the 4th to the 19th Century - 1
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    • authority of the Church, putting humanity in the place of God, declaring
    • this is simply another way of saying: Man thinks and God guides.
    • culture of Greece, with its belief in the Gods and its philosophy, is
  • Title: The Development of Thought from the 4th to the 19th Century - 2
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    • connected with the place. And the gods that used to be ancestral became
    • gods of place.
    • question of admitting into the Kingdom of God which has objective
    • art. One sees how their ideas about the Gods find expression in the
    • philosophy, he writes “That is necessity, that is God.” Art
  • Title: Anthroposophy Science: Lecture I
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    • meaningful saying of Plato: “God geometrizes.” He
    • did not mean by this that God just created with mathematics,
  • Title: Anthroposophy Science: Lecture VII
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    • words “God geometrizes” were inscribed as a motto
  • Title: Boundaries of Natural Science: Lecture II
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    • it is pleasing to God. In acting, we should look to God, to that which
    • to admit that God is after all the greater egoist Who can demand of
    • do what pleases me. What do I care for a God when I have
  • Title: Boundaries of Natural Science: Lecture VII
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    • minds often claim to be a way to the God within. This mysticism leads
  • Title: Dear Children: Lecture I: Address at the Christmas Assembly
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    • — for “Thou shalt not take the name of the Lord thy God
    • the spirit of God from the heavenly heights, and peace to human
  • Title: Dear Children: Lecture II: Address at a Monthly Assembly
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    • for each other, love for our teachers, love for God, who speaks to us
  • Title: Colour: Part Two: Thought and Will as Light and Darkness
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    • spring and you can say: What the gods have done to the world in past
    • fruitful autumn world and say: There begins a new act of the gods,
  • Title: Colour: Part Three: Artistic and Moral Experience
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    • we are in the illimitable red spaces as in a judgment court of God,
  • Title: The Building at Dornach: Lecture I
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    • human life may be regarded as one which the gods require for
    • point of view, however, one could say: Thank God there is no
    • the events as if the Gods were constantly intervening as
    • described at the beginning of this second book. The Gods,
    • suggests that the very snoring of the heroes, of the Gods and
    • all other gods and chariot-driving men slept all night
  • Title: The Building at Dornach: Lecture II
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    • therefore what the gods allow to befall may appear to be the
    • will of the gods was contained. The Greek felt: Yes: this is
    • how the gods deal with man; their will remains inscrutable;
    • evangel of the people of God, of the realm where love is a
    • a portion of humanity, as a revelation of God. Realm of human
  • Title: The Building at Dornach: Lecture III
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    • II. Through Goethe, Faust becomes a Messenger of the gods
    • saying, “If God did not exist, he would have to be
    • sense that God would have to be believed in; for he would
    • — and that is very remarkable. He says, “If God
    • that he cannot tolerate the existence of God if he is to
    • of Bakunin is very characteristic: “God is — and
    • God.” He cannot conceive a way out of
    • — therefore there is no God.”
    • idea of the free man with the idea of God. But in
    • East-European culture there may be no God who coerces me,
  • Title: The Building at Dornach: Lecture IV
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    • he is at present, is for the most part directed by the gods.
    • onwards by the gods, and only in the rarest of cases is man
    • nature of his will, when he allows the impulses of the gods
    • coming in a certain sense from the gods. Neither, to begin
    • is not due to ourselves but that the gods create it through
  • Title: Ways/Architecture: Lecture II: The House of Speech
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    • can only be established when the Gods speak to us. When will
    • the Gods speak to us?
    • which the Gods speak to us. We must, however, first learn how
    • the Gods are able to speak to mankind .... I have
    • express the fact it is a dwelling place of the God. To-day I
    • site of the earth was a gift of the God; it was as though
    • by the Gods, it was felt that gravity could be overcome. In
    • thereby creates a dwelling place for the God who has given
    • “dwelling-place of the God” nor the later Roman
    • conception is that of the dwelling-place of the God; it is
    • the sanctuary of the God. Human beings may live for miles
    • dwelling-place of the God. In every detail we see how man
    • of the Gods all that his feeling of veneration makes him feel
    • he ought to do for the Gods. In the last lecture I tried to
    • the Gods of nature. And now let us pass on to the forms of
    • rendered to the earth becomes a divine office because the God
    • the Temple. Man feels himself united with the God as he works
    • on the land. Worship of the God is not yet separated from
    • beings are still at one with the earth which the Gods have
    • the Temple with the in-dwelling God and I am near. I may be
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  • Title: Ways/Architecture: Lecture III: The New Conception of Architecture
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    • ‘dwelling place of the God.’ Nothing need be in
    • the Greek Temple save the spiritual presence of the God and
  • Title: Ways/Architecture: Lecture IV: True Aesthetic Laws of Form
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    • longer felt, I will draw near to the Godhead. ‘There is
    • the Godhead and I will approach.’ When a man felt
    • himself rising to the Godhead he was conscious of the
  • Title: Goethe As Founder of a New Science of Aesthetics: Steiner's First Lecture
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    • created within the pale of godless reality, which could satisfy
    • morality, through belief in God, virtue and immortality, we
    • speak, to bring the kingdom of God on to this earth. This
    • testimonies of the Ancients. The god had become man, in order
    • to uplift man to a god. They beheld the highest dignity
    • is Necessity, there is God.’ A science of Æsthetics in his
  • Title: Art of Lecturing: Lecture II
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    • concepts. “God,” if he exists or not, this is not
    • does not set up the concept of God; it is really good to
    • live, if one lives as if there were a God. So, let us set it
    • whether or not there is a God: but we consider life in such a
    • way that we act “as if” there were a God. There
  • Title: Art of Lecturing: Lecture VI
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    • said: "Dear Christians! There are apostates from God who
    • Pope, by the Roman Pope; that it does not derive from God but
  • Title: Christmas Conference: Lecture 3: Rudolf Steiner's Opening Lecture and Reading of the Statutes
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    • details is a service to the divine beings, a service to God.
    • wholeness as a service to God. As a service to God let us
    • being, as a God-willed human being on the earth, as a
    • God-willed human being in the universe.
  • Title: Christmas Conference: Lecture 4: The Laying of the Foundation Stone
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    • Within God's I.
    • Where the eternal aims of Gods
    • gods in the cosmos, as a cosmic human being, an individual
    • Within God's I.
    • Where the eternal aims of Gods
  • Title: Christmas Conference: Lecture 7: Continuation of the Foundation Meeting, 26 December, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
    • Within God's I —,
    • Within God's I —
    • Rhythm: ‘own I within God's I’, ‘own I in
  • Title: Christmas Conference: Lecture 8: Continuation of the Foundation Meeting, 27 December, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
    • Within God's I.
    • Within God's I
  • Title: Christmas Conference: Lecture 9: Continuation of the Foundation Meeting, 28 December, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
    • Academy: ‘God geometrizes’. And indeed it is only
  • Title: Christmas Conference: Lecture 12: Continuation of the Foundation Meeting, 29 December, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
  • Title: Christmas Conference: Lecture 13: Continuation of the Foundation Meeting, 30 December, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
  • Title: Christmas Conference: Lecture 14: Meeting of practising doctors, 31 December 1923 at 8.30 in the morning
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    • Within God's I.
    • Where the eternal aims of Gods
  • Title: Christmas Conference: Lecture 17: The Envy of the Gods - The Envy of Human Beings
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    • The Envy of the Gods - The Envy of Human Beings
    • The Envy of the Gods — The Envy
    • human beings set up an abode where we gods can find those
    • Mystery centres gods and human beings encountered one another
    • what takes place in the Mysteries between gods and human
    • words stand out: The envy of the gods.
    • gods. In those olden times the word ‘god’ was
    • varied races of gods.
    • olden times the envy of the gods denoted something very real.
    • gods had been glad to give them in the Mysteries. It is quite
    • good human hearts and the good gods, a relationship made ever
    • in the souls of certain other luciferic and ahrimanic godly
    • good gods. And thus arose the envy of the gods towards man.
    • gods.
    • Greeks knew of this envy of the gods and they traced much of
    • of the gods. The burning of the temple at Ephesus made it
    • are gods, that is super-sensible beings, who are envious of
    • races of gods. From soon after the Persian wars the
    • consequences of this envy of the gods. And what was then
    • in full awareness of the envy of the gods reigning over the
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  • Title: Christmas Conference: Lecture 18: Continuation of the Foundation Meeting, 1 January, 10 a.m.
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    • Within God's I.
    • Where the eternal aims of Gods
  • Title: Christmas Conference: Lecture 20: On the Right Entry into the Spiritual World: The Responsibility Incumbent on Us
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    • gods, towards the world which engendered, which created,
    • above all to the gods, it was possible to look down onto the
    • ideas which were worthy of the gods. And if souls then
    • which had been formed in a manner that was worthy of the gods
    • and that had a value for the gods, then the Guardian said:
    • are not at all concerned with the gods. They are not worthy
    • of the gods and they are of no value to the gods. That is why
    • materialism of these ideas which are unworthy of the gods and
    • valueless for the gods are met, when they cross the threshold
    • enter with them into the world of the gods.
    • gathered ideas which have value for the gods and which are
    • worthy of the gods; you would be paralysed on your return to
    • Within God's I.
    • Where the eternal aims of Gods
    • shall see whither the gods shall lead us through the light of
  • Title: Awakening to Community: Lecture I
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    • its godfather, Roman Boos), more or less consciously aiming at? Their
  • Title: Awakening to Community: Lecture V
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    • god, and could therefore believe in his existence just as firmly as
    • felt in inner soul relationships to their gods was the content of
    • people felt that the thoughts they had were a gift of the gods, who
    • the air. When I talk with the gods, they tell me thoughts that I hear
    • expressed in thoughts are communications from the gods.”
    • Logos as it spoke directly through the gods to men.
    • that men's beholding of the gods became the inner life of the
    • art. In their re-telling of what the gods had told them lived the
    • two realms in which the gods shared mankind's life on earth. The
    • artist engaged in creative activity felt that his god was guiding his
    • hand, poets felt their utterance being formed by gods. “Sing to
    • experienced his inner life, but his very form, as god-permeated,
    • god-suffused. He no longer looked up to shining heights above him; he
    • sublime proof of the gods' governance. They could picture their gods
    • the Greek to picture his gods as human beings and quite another for
    • in his intercourse with the gods.
    • the gods were speaking to him in ideas and thoughts. He already had
    • compose Vedas, of which the Orientals had felt that the gods gave
    • into nature. A thought was therefore earthly proof of the gods'
    • deeds of the gods are as present to our soul perception as any sense
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  • Title: Hegel, Schopenhauer, Thought, Will
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    • oneself dependant on God, through which one develops a feeling
    • thoughts? That is done for us by the gods, or God. Being an
    • Evangelist one says: a God does this, why should we especially
    • “The world is God's big foolishness.” — I had
    • simply couldn't write that the world was God's stupidity. Now,
    • “German Words”: Delete the “God's
    • write about the world as God's foolishness, but that the
    • happening to me, only me with the loving God, and with him the
  • Title: Excursus/Mark: III: Excursus: Lecture I
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    • formerly by the Gods and brought down by us to earth, that we can
    • offer it up again on the altars of the Gods.: We have only to make
  • Title: Excursus/Mark: III: Excursus: Lecture IV
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    • river God for his father, what he taught waS closely associated on
    • that external nature gave to the river god, Oiagros.
    • other from a river god. He had within him not merely super-sensible
    • from his father, the Thracian river god. Through this his purely
    • Thracian river god, to the risk of not being able to retain the
    • That means, he overstepped a law strictly laid on him by the God of
    • childhood,” said the God of the underworld, “nor remember
    • one Being: the “Son of God” — which man is
    • “Son of God” and the “Son of Man” all those
  • Title: Excursus/Mark: III: Excursus: Lecture VI
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    • God.” Therefore, this story of his childhood clearly indicates
    • of time when as earthly man he came forth from the Godhead.
    • baptised by the Gods, we are now able to hand over to the world as
    • past, but gave a temporal form to the wisdom of the gods.
    • of the creation which God created until this time, neither shall
    • For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. \
  • Title: Excursus/Mark: III: Excursus: Lecture VII
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    • religion of Moses — the religion of the one indivisible God.
    • Only into the idea of this indivisible God-head something was
  • Title: Spiritual Teachings of Soul/World: Course I - Lecture I: The Eternal and the Transient in the Human Being
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    • 18th century who said: there are as many types of living beings as God
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture III: The Nature of God from the Theosophical Standpoint
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    • The Nature of God from the Theosophical Standpoint
    • The Nature of God from the
    • theosophy has on the concept of God. Theosophy is — as it is striven
    • does not cope with the concept of God. We must get to the spring of
    • He realised that he did not understand God using his intellect. That
    • nature and also in the human soul the God being is to be found. This
    • God being never is anything ready and finished; it is as developing
    • factor in all living beings, in all things. We ourselves are this God
    • reflection of the divine being. The God being rests in us, only we know
    • which theosophy speaks about the concept of God. The theosophist speaks
    • If we think this thought in ourselves, it is divine, but it is not God
    • himself and cannot enclose God. There we must say to ourselves: beyond
    • we are enclosed in the divinity that God works in us if we are living
    • Somebody is as his God is;
    • Therefore, God is mocked so often.
    • explained the concept of God. In this regard our present civilisation
    • is somewhat presumptuous concerning the concept of God as you know.
    • materialistic belief in God which meets us there? These are often excellent
    • God.
    • our own soul. What is the materialistic belief in God? It is atheism!
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  • Title: Spiritual Teachings of Soul/World: Course I - Lecture IV: Theosophy and Christianity
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    • God Who became flesh has taken on a materialistic colouring gradually. Let me
    • Friedrich Strauss find? He found that the real Son of God cannot present himself
    • can be the real representation of God on earth. The struggle of the whole humankind,
    • symbolically understood, is the living God, but not a single individual. All
    • of the peoples created. — The Son of God evaporated to a divine ideal
    • God as the struggle and striving of the whole humankind.
    • time to look up to God, to the spiritual being, which should have found fulfilment
    • One dropped the concept of God. One wants — this is, finally, the trend
    • demonstrated, on the one side, the concept of God evaporating the image of God,
    • Jesus, really spoke of the God Who had become flesh, of the higher spirit of
    • God which manifested itself in Jesus of Nazareth.
    • flesh are: “In the beginning the Word already was. The Word was in God’s
    • presence, and what God was, the Word was. He was with God at the beginning,
    • that through the same Word, or we say, through the spirit of God who lived in
    • has never mastered it. There appeared a man named John. He was sent from God,
    • trust in him, he gave the right to become children of God, born not of human
    • stock, by the physical desire of a human father, but of God.”
    • from the desire of the flesh, from human will, but always from God.
    • is called “from God.” This refutes best of all what David Friedrich
    • the God-Man, a single personality in the fullness of truth.
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  • Title: Spiritual Teachings of Soul/World: Course II: Lecture I: The Epistemological Basis of Theosophy I
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    • Then there is a science of God, of a divine plan. This is a science
    • a proof which he calls the only possible proof of the existence of God.
    • God, freedom and immortality
    • we know nothing, and because God, freedom and immortality must have
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture II: The Epistemological Basis of Theosophy II
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    • of the will, of the immortality of the soul and of God’s existence which
    • that that which we have is only contents of consciousness that, however, God
    • the existence of God according to Kant. Our reason, our mind is only applicable
    • of perception and, hence, the matters: God — soul — will —
    • being has to build it. In doing so, we come to a concept of God which we can
  • Title: Spiritual Teachings of Soul/World: Course III - Lecture I: Theosophical Teachings of the Soul. Part I: Body and Soul
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    • Socrates could get the loftiest knowledge, the knowledge of God through self-knowledge
    • knowledge of the soul. One has accused him that he denied the gods, while he
  • Title: Spiritual Teachings of Soul/World: Course III - Lecture III: Theosophical Teachings of the Soul. Part III: Soul and Mind
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    • God who has become a human being because you recognised and cultivated the divine
  • Title: Spiritual Teachings of Soul/World: Course IV - Lecture I: Theosophy and Spiritism
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    • the organism of the living body, we find no God, no divine creativity, but only
  • Title: Spiritual Teachings of Soul/World: Course IV - Lecture II: Theosophy and Somnambulism
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    • divine influence and conveys the volition of the godhead itself. Not only those
  • Title: Spiritual Teachings of Soul/World: Course IV - Lecture III: The History of Spiritism
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    • The myths of antiquity, the legends about gods and world origin, which simply
    • pagan world what God revealed to the Christian church. — However, it is
    • in a God who allows that I experience such a thing? He said to himself. He became
    • truth leading to the super-sensible: people want to look at God with the eyes,
    • as if they looked at a cow and loved it. They want to look at God as if He stood
    • there and here. It is not that way. God and I are one in recognition.
    • events saying: such people want to behold God as they look at a cow. However,
  • Title: Spiritual Teachings of Soul/World: Course V - Lecture II: What Do Our Scholars Know about Theosophy?
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    • only two words: “God-seeker, dreamer.” Such a kind of learnt consideration
    • spiritual science. Not because it has God solely as the object of its consideration,
    • of theosophy, because God is the object of research, because God is something
    • God, although we know that we live, work and exist in Him.
    • God. However, like somebody, who is sitting on the beach and gets out a handful
    • in himself that is of the same kind and being as God. The theosophist does not
    • claim that his being can embrace God, he does also not claim that in his human
    • soul the infinite God lives, or that the human being himself is God.
    • different, this is just this that in the human being a part of God lives, which
    • is of the same kind and being as the whole godhead, as well as the handful of
    • lives in the soul is of the same kind and being as God. Therefore, we call heavenly
    • all senses which God has given it. It cannot do without them, because that which
  • Title: Spiritual Teachings of Soul/World: Course V - Lecture III: Is Theosophy Unscientific?
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    • Did not God’s own force live in us,
  • Title: Spiritual Teachings of Soul/World: Course V - Lecture IV: Is Theosophy Buddhist Propaganda?
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    • in his writings of the fact that one should not even say God, but Super-God,
  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 2
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    • gods in times long past. And if we permeate ourselves with such a
  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 1
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    • humility of soul and through a fervent life devoted to God. He was a
    • to fervent prayer to God, then you can have a picture of the
  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 2
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    • praying to the thoughts of the gods, the thoughts of divine spiritual
    • the gods, I fall away from the macrocosm. These were the feelings of
    • medieval theosophist said to himself: God's love has been at work out
    • deity. In the earth processes he beheld the work of those gods who
    • look up to mightier gods above them. And permeated with great piety
    • combustion, he told himself: gods are now making a sacrifice to the
    • gods above them. And then when the medieval theosophist produced the
    • same as the gods do when they sacrifice themselves to higher gods. He
    • himself in sacrifice to the gods. The power of the flame filled the
    • the thoughts and the love of the gods, and the gods' willingness to
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 1
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    • developed in him corresponding with what the gods feel when this
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 2
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    • sent to us by the gods, as a gift of the gods, and to say to
    • 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: Esoteric Christianity: The True Attitude To Karma
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    • be fleeing from the grace bestowed upon him by the gods. And in truth
    • days was a form of resistance against the gods. We must learn to
    • happiness should be to us the sign of how closely the gods have drawn
  • Title: Esoteric Christianity: Intimate Workings of Karma
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    • joy in his karma indicate a desire on the part of the gods to single
  • Title: Novalis: On his Hymns to the Night
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    • Then the thought of death struck into the life of these gods
    • spirits moved. The godly beings were concealed in earthly
    • bodies, the godly beings were enchanted into the mineral, plant
    • spiritual worlds found the gods within all phenomena, they
    • recognised the earlier gods as linked to the human beings
    • this way Novalis could glance back to a time in which gods
  • Title: Temple Legend: Lecture 1: Whitsuntide. Festival of the Liberation of the Human Spirit
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    • ‘The Sons of God saw the daughters of men
    • possessed solely by the gods and man would have been without a
    • and offered up again to the Godhead. Ascension is the symbol of this.
    • accepting this doubtful gift from the god Zeus. Epimetheus does not
  • Title: Temple Legend: Lecture 2: The Contrast Between Cain and Abel
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    • ‘This is the book of the generations of man. In the days that God
    • created man, in the likeness of God made he him; male-female created he
    • how was he created? In the likeness of God.
    • beginning of the time of Adam we have men in the likeness of God; at
    • likeness. Earlier, man was made in the likeness of God: later, in
    • created after the image of God. They were propagated by asexual means.
    • God in appearance and they were propagated not by sexual means, but
    • understanding, but only receives it as a revelation of the Godhead
    • a contrast in their attitude towards the Godhead. Abel receives from
    • God regards the offering of Abel with satisfaction — of course,
    • different claim. He turns to God with the products of his own
    • intelligence. That is something quite foreign to the nature of God,
    • smoke of Abel's offering, the spirit implanted in the earth by God
    • inspired by what is received directly from God. ‘Pneuma’
    • Cain and Abel, a contrast between the Sons of God and the sons of the
    • God and the Cain generation, the sons of the physical plane.
    • still remain some Sons of God. Not all of those belonging to the Abel
    • still remained of the Abel line were Sons of God, they remained akin
    • service of God. It became a sin for such a dedicated one to have
    • of earth. It was a sin when ‘The Sons of God
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  • Title: Temple Legend: Lecture 3: The Mysteries of the Druids and the 'Drottes'
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    • We know the saga of Baldur. We know that he is the hope of the gods,
    • that he is killed by the god Loki with a branch of mistletoe. The God
    • being allowed to sit in the Council of the Gods can be abused. It
  • Title: Temple Legend: Lecture 4: The Prometheus Saga
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    • Greek gods, of Uranus and his wife, Gaia. A translation of the word
    • recounted how the gods, with Zeus at their head, caused a female statue
    • sent the messenger of the gods, Hermes, to him.
    • to imagine the three races of the gods, Uranus, Chronos and Zeus, as
    • all the rest of the Greek gods.
  • Title: Temple Legend: Lecture 5: The Mystery Known to Rosicrucians
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    • see that Cain is a direct descendant of the gods, but Abel is a
    • science. It is a wisdom which is a directly inspired gift of God and
    • equal in the sight of God. That is a basic principle of Christianity,
    • God was changed into the purely earthly precept that all men
    • God, but the spirit (‘wind’ means spirit = Ruach) will
    • crucified Son of God was introduced, the Son of God suffering on the
    • symbol — no longer that of the crucified Son of God, but the Cross
  • Title: Temple Legend: Lecture 6: Manicheism
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    • good spirits from God, Manicheism teaches that evil is just as
    • City of God, who worked out the form for contemporary life, was
  • Title: Temple Legend: Lecture 7: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 1
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    • to God, but Cain's is not.
    • consists of those who accept what God has prepared for them. The
    • is the first true architect and the God of smithies and working
    • wisdom from God. Thus this contrast appears once more at the court of
    • at a monument bestowed on mankind by the gods. As she gazed in
  • Title: Temple Legend: Lecture 8: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 2
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    • are founded on the attributes of God and of man, and must be regarded
  • Title: Temple Legend: Lecture 10: Evolution and Involution as they are Interpreted by Occult Societies [The Atom as Congealed Electricity]
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    • the significant thing: God once gave us the Nature that surrounds us,
  • Title: Temple Legend: Lecture 11: Concerning the Lost Temple and How It Is To Be Restored - 1
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    • harmony with the great life of God. And the life of just such a
    • who represents the first principle, to be raised to heaven as the god
    • is also called the God of created form,
    • the God who turns what is
    • born from a nature which was once so formed by the gods that
    • more beautiful way than the gods once did in creating Nature, only
    • when man allows the god within him to arise, so that like a god he
  • Title: Temple Legend: Lecture 12: Concerning the Lost Temple and How It Is To Be Restored - 2
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    • Judaism experienced the Lord God of its people, and it was therefore
    • himself made into a temple of the most holy God. Now we have gained a
    • new conception of the Godhead, namely this: the God which is hidden
    • changed into a moral God. The human body is thus turned into a great
    • now an outward symbol had to be erected, as man is God's temple. The
    • that could transform man himself into a god. Two images in the Bible relate
    • God, who have led man towards an understanding of the fifth
    • of God, the Abel-Seth children, created.
    • God created man's physical body, into which man's ego
    • of God have given is building the inner part.
    • of the creating God, in which God is at work on the Temple of
  • Title: Temple Legend: Lecture 13: Concerning the Lost Temple and How It Is To Be Restored - 3
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    • God, who cultivate the true spiritual part of
    • general; on the other hand we have the Sons of God, occupied with the
    • an expression of the House of God — can it become a receptacle for
    • the Son of God can then unite the two sides, and make the two streams
    • by the Sons of God, their pupils and followers.
    • of God from the Tree of Life. That is symbolically expressed in that
    • the Sons of God. What did they do with it? What is the deeper meaning
    • the Sons of God, the sons of Abel and Seth. Through Christianity,
    • become wholly an image of the Godhead. Until then man has to take the
    • where God rests, because man himself creates. Then will have come the
    • of God. These are the stages in the story of creation.
    • further cultivated by the Sons of God, [which expressed] that
    • 3:11 But that no man is justified by the law in the sight of GodEpistle to the Galatians, Chapter 3:11–13.:
    • justified by the law in the sight of God, is evident, for the just
  • Title: Temple Legend: Lecture 14: Concerning the Lost Temple and How It Is To Be Restored - 4
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    • nature forces — then man will have become a God. To ascribe these
    • meaning of the myth of the God Dionysus. The Holy Wisdom of our
    • of the third stage of the Godhead takes place. Thus, from that time
    • Three-in-Oneness of the Godhead. The second Sub-Race had no Triune
    • Godhead, still less the first. [But] now, in this three-foldness, the
    • price of being guided back to the World of Gods from which he
    • then the messenger of the Godhead and proclaims the inner Word of
    • Godhead of his own free will.
    • aware of their role as the messengers of the Godhead. Therefore the
  • Title: Temple Legend: Lecture 15: Atoms and the Logos in the Light of Occultism
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    • originated. Christ is called the ’Lamb of God.’ Still earlier one
    • Godhead.
  • Title: Temple Legend: Lecture 17: Freemasonry and Human Evolution I
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    • antithesis between the Sons of Abel, or Sons of God, and the Sons of
    • into being by the gods. That means it is because knowledge has been
    • Then [the work of creation] which was once done by the gods, will be
  • Title: Temple Legend: Lecture 18: Freemasonry and Human Evolution II
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    • kings. Kingship results from God's grace, as represented by King
    • physical plane, but was the manifestation of God's grace. Priestly
  • Title: Temple Legend: Lecture 20: The Royal Art in a New Form
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    • one was concerned with the suffering and death of gods, with the great Greek
    • with individual human beings, who are images of the great Godhead.
    • the suffering, struggling and needy Godhead, thus displaying God to
    • Mystery pupil] these emotions would be aroused in reality, when God
    • itself, not as man has made it, but as it has been given by the gods.
    • available to the gods who created the Cosmos and descended [to earth]
    • the way to becoming a god, having something in his inner being which
    • strives upwards towards where the gods once stood. Today, the
    • expressed as far as the gods' use of the force is concerned — by a
    • symbolised by a triangle with its apex pointing upwards. The gods
    • is given by the gods and expressed in the symbol of the Cross, is in
    • godlessness, in which there was purely human experimentation, a
  • Title: Problem of Death: Lecture I
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    • the thought of higher necessity? If God makes us guilty,
  • Title: Opponents to Anthroposophy
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    • First Book of Samuel, when Saul, renounced by God before the
    • Anthroposophy is faced with Catholic God- and
    • against God, inherited through blood and essentially enraptured
    • original cause, appear as real procreative acts of God to this
    • religious experience (as in `addressing God') but God, the head
    • God's secret wisdom, that which is hidden, which God prescribed
    • world has acknowledged ... to us however God is revealed
    • God's depths. Speaking of people — who of you know the
    • him? Just so nobody has ever fathomed the depth of God as the
    • spirit of God. Yet we haven't received the spirit of the world
    • but the spirit which comes out of God, in order for us to
    • understand what gift God has given us ...” and so on.
  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • comes from the centre that is God. It is a perversion of the truth to
  • Title: Natural Science; the Anthroposophical Movement
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    • personality of the godly Being. Whoever finds a dogma such as
  • Title: Et Incarnatus Est
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    • wisdom of the gods, the virtues of man, and the realization of
    • — not God; He never made the slightest claim to that; He
    • entrusted by God with the unique mission of leading humanity to
    • “Christ is the God whom I love most, not because He is a
    • God by inheritance, whose Father was God who had ruled the
    • heaven; I love Him because He was no aristocratic God, no
    • panoplied knight, but a humble God of the people, a God of the
    • town, a good citizen. Verily if Christ were not a God, I would
    • choose Him for one and would much rather listen to Him, the God
    • of my choice, than to a self-decreed, absolute God.”
    • beautiful legend of a heavenly God who in mild and youthful
    • transcends me is no longer. And then this mild, God-conscious
    • is guided and ordered by God.”
  • Title: Where/How/Spirit: Lecture III: Goethe's Secret Revelation - Esoteric
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    • “There is necessity, there is God!”
  • Title: Where/How/Spirit: Lecture IV: Bible and Wisdom I
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    • chosen for the divine powers, for God, different from the
    • second chapter have another name of God. It complies exactly
    • with the results of spiritual research that a new name of God
    • most cunning of all creatures the LORD God had made asked the
    • woman: Is it true that God has forbidden you to eat from any
    • God” instead of “Elohim” or
    • Where you read, “Is it true that God has forbidden you
    • translation, the woman keeps on saying “God.” Then
    • heard the voice of the LORD God.” However, you read in
    • the original text, the voice of the Yahveh God. — Thus,
    • passage “Is it true that God has forbidden you to eat
    • goes over from the elohim to the Yahveh God. He is that power
    • Man. Spiritual science shows that Yahveh is that God who speaks
    • of the Yahveh God. However, the serpent knows nothing about
    • author may ask himself, why should this God not assume another
    • Sabbath, “When the LORD God made the earth and the
    • Lord God made the earth and the heavens” (Genesis
    • beginning God created the heavens and the earth” to the
  • Title: Where/How/Spirit: Lecture V: Bible and Wisdom II
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    • was. The word was in God's presence,” before a material
    • we see Moses, the leader of the people, facing his God, the God
    • most important traits are only cited. Moses faces the God of
    • Abraham, Isaac and Jacob. God gives him the order at the same
    • sends him, God reveals his name: “I am the I-am.”
    • “I am the I-am” the being of the God had to express
    • “the Lord the God of Abraham, Isaac and Jacob.” Why
    • does he call himself the Lord the God of Abraham, Isaac, and
    • in the God who let the ego flow into the human being, so to
    • speak, that God who was the last to come concerning the
    • whom we have strictly distinguished from the God Yahveh or
    • God appearing last in our evolution, from the Yahveh God, from
    • we ask, where does the human being find the being of this God,
    • this youngest of the creative gods about which the Bible starts
    • human being has to find his God in himself. Asserting this
    • this God Yahveh as we find the same being in the drop of water
    • development had to cover, while the God Yahveh started forming
    • comprehend the being of the Yahveh God, we see that the ego
    • find an expression of God in our personal ego if we become
    • looking up through the generations: God who lives in the ego
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  • Title: Where/How/Spirit: Lecture VI: Superstition from the Standpoint of Spiritual Science
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    • calls that his god. He attributes to the dancing and whirling
    • block and looks at it as his god, or whether Haeckel lets his
    • little atoms dance and looks at them as little gods —
  • Title: Where/How/Spirit: Lecture IX: Tolstoy and Carnegie
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    • God that this God is only an empty invention of many human
  • Title: Where/How/Spirit: Lecture XIII: The Riddles in Goethe's Faust - Exoteric
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    • approaches God, and God says to him: you have looked around on
    • God talks with Mephistopheles, with the messenger of the evil
    • the “great God of nature.” This fire should come
    • lowest nature and ends with a view of God, there are not dry
    • and fashion the living garment of God.
    • God,” and now he must say to himself, not equal even to
    • “Like someone is, his God is,” Goethe said this
    • that figure first which opposes the god of light. Zarathustra
    • calls this adversary of the god of light Ahriman, and then to
    • is necessity, there is God.” ... “I suppose that
    • It is, as if the gods wanted to speak to the human beings and
  • Title: Where/How/Spirit: Lecture XV: Nietzsche in the Light of Spiritual Science
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    • when he tries to show pictures of the gods in his pieces of
  • Title: Where/How/Spirit: Lecture XVI: Isis and Madonna
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    • is the being of their realm. They are mysterious goddesses who
    • to show the Mother of God also at this age still in all
    • world. We could go to old India and would find the goddess with
  • Title: Where/How/Spirit: Lecture XVII: Old European Clairvoyance
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    • the Old Testament, where you read: “The Lord God ...
    • he knew that it was the embodiment of that god who took shape
    • Everywhere you see, so to speak, the gods becoming companions
    • We realise that the god who lives in the breath, Wotan, becomes
    • spirits. We realise that the strong god helps the human being
    • world from which the human soul is born. He, the bright god, is
    • follow. Hence, Ragnarök, the twilight of the gods, the
    • peoples, they could also understand and grasp the personal god
    • the personal god in Christ.
  • Title: Where/How/Spirit: Lecture XVIII: The European Mysteries and Their Initiates
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    • legends of gods and heroes. In addition, these legends lead
    • that the ancestors had revered a god Hu and a goddess Ceridwen,
    • thirteenth was the deputy of the godhead in the mystery sites.
    • physical to the spiritual world; one rose to the god. They
    • the god. All that was reflected as twelve Germanic gods in the
    • Nordic legends of gods. He who wanted to be a member in this
    • expressed: our gods to whom we rise are mortal, are doomed.
    • Hence, the myth of the twilight of the gods, the tragic
    • prophecy of the doom of gods.
    • that goes through generations is the expression of my God.
  • Title: Eurythmy as Visible Singing: Lecture 8: Pitch (ethos and pathos), Note Values, Dynamics, Changes of Tempo
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    • rises up to God or sinks down to the Devil, [53] living to the extreme
  • Title: Preparing for a New Birth
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    • The Human Soul in its Connection with Godly-Spiritual Individualities,
    • the course of the world as the gods and spirits think about it,
  • Title: Chance/Necessity/Providence: Lecture 1: Probability and Chance
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    • one were to keep on making God responsible, as Spinoza, Hume, Kant,
    • the world by ascribing everything to a kindly God would, in his opinion,
    • of the world, makes God responsible by regarding Him as the world's
    • elderly Jew” (he calls Him that because the term “God of
    • surely as God is in heaven I am an atheist!” But anyone who takes
    • want to examine the reasoning of those who believe in God and providence;
    • God's existence is proved by the fact
    • of a God Who would have had to organize not merely 3 times 100,000
    • arrive at the logical conclusion: what must God not have had to keep
    • one can just as little presuppose God — for what wisdom would He not
    • So one can take neither God nor “His
    • of a kind God with a head so full of wisdom that He could use it to
    • the good God in this case — had in his head the laws whereby,
    • other of a good God with all the various laws in mind according to which
    • God nor Goethe went to work in this fashion. What we have to picture
    • going on in God's soul has nothing whatever to do with the whole train
    • the alternative concept of an all-wise God is just as untenable since
    • our human minds find it impossible to credit the existence of a god,
    • a good God, who created in His head everything He needed to assemble
    • and so are the concepts of beauty and order, of God, of causality.”
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  • Title: Chance/Necessity/Providence: Lecture 4: Necessity as Past Subjectivity
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    • when the concept devil fell by the wayside, and the godless female could
    • at that period if the gods who had those experiences of soul and spirit
    • not have come to be as they are today. But just picture the gods on
    • gods were free to make this or that decision during the Saturn period,
    • The gods would not be telling the truth if they were to interfere with
  • Title: Chance/Necessity/Providence: Lecture 5: Necessity and Past, Chance and Present
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    • a cardinal in their God-ordained order, not forgetting the prerogative
  • Title: Chance/Necessity/Providence: Lecture 7: The Physical Body Binds Us to the Physical World
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    • of a kind the gods make use of.
  • Title: Chance/Necessity/Providence: Lecture 8: Death, Physical Body and Etheric Body
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    • say that the objective world is what gods and spirits once thought and
    • world, we perceive what the gods thought so long ago.
    • intact if we are to maintain ego-consciousness, and the gods had to
    • create a world out of themselves for the same reason. The gods thrust
    • is so God-forsaken, and that in our time only those individuals think
    • that the cosmos is ensouled, and that everything has gods in it.
  • Title: Spiritual Science/Treasure for Life: Lecture II: Theosophy and Antisophy
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    • it does not depend on the truth content of the God concept at
  • Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
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    • true. After he had studied Spinoza's God at home with Herder
    • arbitrary collapses: there is necessity, there is God.”
    • that someone who experiences his duty, experiences God who
    • experiencing the duty lovingly experiences God immediately in
    • However, if one can feel God pulsating in
    • “If we rise to a higher field of moral by faith in God,
  • Title: Spiritual Science/Treasure for Life: Lecture VI: The Evil
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    • assumes a God interweaving in the world, he asks, how have I to
    • One must suppose that God needed the evil to work out the human
    • his God; since only then one needs to work out the better in a
    • this would contradict the omnipotence of God. That is why Lotze
    • of God, with the will of a conscious being. However, it is
    • ° is connected with a triangle. If God wanted to
    • justification of God towards the evil, and who represented the
    • the most possible one, Leibniz thinks, either God must not have
    • these three principles of God, one must suppose that the world
    • of the omnipotence of God in any case, if one regards the world
    • as an outflow of God in which evil prevails. Hence, one must
    • say, Lotze means that Leibniz limited the omnipotence of God
    • like a kind of theosophy, a kind of concept of God in his
    • being into us, and that our world can only be there because God
    • that what caused the decease of God and His spiritual world can
  • Title: Spiritual Science/Treasure for Life: Lecture VII: The Moral Basis of Human Life
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    • wholly quietly, a God speaks in our breast, wholly quietly, but
    • God speaks, he points as it were anticipating to that what
    • the God announces quietly but also quite clearly what we have
    • our soul, what speaks in the human soul as a real God, as God's
  • Title: Spiritual Science/Treasure for Life: Lecture VIII: Voltaire
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    • human being has to adhere, and leads to the idea of God and the
    • spiritual worldview in which God, freedom, and immortality have
    • natural sciences. The other matter was that he adhered to God,
    • he gets ideas of freedom, immortality and God only with
    • abstract ideas of God, freedom and immortality. His soul is too
    • O God! Whose vengeful justice should
    • Too long a Godless monarch reigns
    • Raise thy dread arm, o God! Thy people
    • God sends death. Discord is attracted by this prayer of the
    • Rome, falling, own'd the God' mysterious
    • Voltaire's poem that way. We realise that God sent down Louis
  • Title: Spiritual Science/Treasure for Life: Lecture IX: Between Death and Rebirth of the Human Being
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    • extended idea of God, one can only say, how much disheartened
    • are you with your idea of God, with your religious feeling!
    • spiritual scientist feels his idea of God like a shining
    • spiritual sun. He knows that the idea of God, the religious
    • the God whom we revere in our religious life will not prevail
    • radiance of this spiritual-scientific idea of God in the
    • spiritual worlds, and the idea of God will suffer as little
  • Title: Child's Changing Consciousness: Lecture I
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    • like a true messenger of Mamas (The God of Death), had
  • Title: Child's Changing Consciousness: Lecture VI
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    • love of God. One should realize that, just as one has to dig
    • of the child, because it is the root of the love of God. The
    • love of God will develop out of universal gratitude, as the
    • people should carry the love of God within themselves —
    • become the root of the love of God. It is the foundation for
    • the love of God.
    • Just as the love of God is rooted in gratitude, so genuine
    • experiencing gratitude, the love for God develops, and that,
    • Dear God, cause that I — inasmuch as my personal
    • This prayer, addressed to God in general and to Christ in
  • Title: Child's Changing Consciousness: Lecture VIII:
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    • shalt not take the name of the Lord God in vain.”
    • self-confidence, which rests on trust in God. When there is
    • the working of God, when it has led to an awareness of the
  • Title: Cosmic Prehistory: Lecture I: The Threefoldness of Space and the Unity of Time
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    • worlds which are opposed to the Gods, and the human being is placed
    • the imageim him of the threefold God: Father, Son and Spirit or by what
    • other terms the three-membered God was known. Threefoldness is truly
    • an uncertainty can also enter into the reciprocal relationships of God,
    • for the Oneness of God has taken precedence of the real understanding
    • of the threefoldness. The understanding for the unity of God has an
    • origin similar to that for the threefold nature of God through space.
    • called God also Space? Because in earlier time, even in Judaism, they
    • names for God among the Rabbis is Space; Space and God denote the same.
    • the ever more and more encompaesing, one experienced the image of God
    • as the image of the threefoldness of God, so was Time experienced as
    • the image of the oneness of God. The basis of monotheism lies in the
  • Title: Cosmic Prehistory: Lecture II: Lucifer and Ahriman
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    • cosmic regions where the conflict of gods takes place (I described this
    • cosmos where the conflict of gods takes place I said to you that to
    • intelligence and not with our own will, but the will of the gods, we
  • Title: Spiritual/Physical: Lecture II:
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    • simply an abstract idea to speak of ‘the God within,’ if
  • Title: Christ/Human Soul: Lecture I:
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    • God.
    • the command of God, Moses was able to go to a rock and to strike it
    • led the Jews, he himself being led by God. Who was the God of Moses? We
    • pronounce it unchristian to see Christ in the guiding God of the Old
    • work upon it; everywhere it could divine the existence of its God and
    • God speak in my own heart?’ He went up into the mountain, and
    • Decalogue, in the Ten Commandments. The God proclaimed His Will to man
    • could not recognize his God as such. As little through Wisdom as
    • fallen upon humanity — in other words that God could be reached
    • through Wisdom is God to be known,’ sound to us from those ages.
    • Through what, then, was God to be known?
    • is for us in these words spoken to Job: ‘Submit thyself to God
    • could no longer love the Godhead; we should be in Him. Love would have
    • no meaning if we were in the Godhead. If we could not carry our
    • Love of God through death, we must carry with us through death that
    • place — did a sea divide so that the people of God could go
    • said that He had God dwelling in Him. The heathen had to be initiated;
    • love beyond death — that is to say, he can stand before his God
    • Golgotha, has the saying become true: ‘Love God above all, and
    • given when God became man in Christ Jesus. And the guarantee that we
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  • Title: Christ/Human Soul: Lecture II:
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    • present, for Christ bears our ideals on into the next world as the God
    • “Love thy God above all.”‘ — ‘Not I, but
  • Title: Christ/Human Soul: Lecture III:
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    • God, help Thyself and us.’ The malefactor on the right held that
    • Lucifer must be regarded as an opponent of progressive Gods, as a being
    • who crosses the plan of those Gods to whom honor is rightly due. Thus,
    • important role in the universe to an enemy of the Gods. And we must do
    • emphasis on the fact that the progressive Gods have assigned to Lucifer
    • Gods, and on the other side as being necessary to the whole course of
  • Title: Christ/Human Soul: Lecture IV:
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    • did Christ die, why did the Godhead die, in a human body?’
    • God died
    • for Him to be able to enter humanity; it was necessary that a God of
    • Luciferic temptation came, the progressive gods were obliged to place
    • his physical body. But at that time the progressive gods said —
    • to the Logos ... the Logos was with God, and man was with the Logos,
    • with God. And through the baptism by John in Jordan the Logos entered
    • become akin to man. And we must feel within our soul that the God had
    • able to say to himself: ‘That which the gods had allotted to me,
    • by the Gods. That is the bliss and the blessing of the human soul in
  • Title: How Can Mankind Find Christ Again?: Lecture 1: The Birth of Christ in the Human Soul
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    • form — is that of human equality before God and the world, the
    • spirit equal before God and the world and their fellowmen. This is proclaimed
  • Title: How Can Mankind Find Christ Again?: Lecture 2: The Entrance of Christianity into the Course of Earth Evolution
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    • hardly any distinction between Christ and God the Father except in name.
    • speaks of a God in general even when Christ is meant. The specific quality
    • God. The intention and the deed originated in humanity: to put to death
    • the God Who had appeared in their midst. The profound magnitude, the
    • of the deed by which the God Who appeared on earth was killed by men:
    • rite consisted in showing the sacrifice of the God, the death of the
    • God, and His resurrection after three days. This pointed to the fact
    • in the contemplation of the dead God.
  • Title: How Can Mankind Find Christ Again?: Lecture 3: Brotherliness and Freedom ...
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    • from God the Father, and is given to us to bring to earth. Then brotherliness
    • following: Jaldabaoth said, “I am God the Father; there is no
  • Title: How Can Mankind Find Christ Again?: Lecture 4: Contrasting Principles of Ancient and Modern Initiation
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    • upon earth while his God or his Gods were somewhere outside him. He
    • knew himself at this moment to be one with his God; he no longer differentiated
    • himself from his God, but knew that he was completely united with Him.
    • their God. This is the way they became Christ-bearers. They knew that
    • and to unite himself with his God — to become a bearer of his
    • God.
    • was truly an evil deed when men murdered the God Who was embodied in a
  • Title: How Can Mankind Find Christ Again?: Lecture 5: The Change in the Human Soul Constitution
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    • that the time- honored Gods, or God, must now be replaced in human consciousness
  • Title: How Can Mankind Find Christ Again?: Lecture 6: Transformation of the Human Being in the Course of Evolution
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    • command of the Goddess Natura, the impulse was given him to practice
    • the Goddess Natura. Then he passed through certain stages: through the
    • feminine figure, the Goddess Natura, and should wish to be under her
  • Title: How Can Mankind Find Christ Again?: Lecture 7: Experiences of the Old Year and Outlook over the New Year (part 1)
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    • are our brothers, who have European blood, who acknowledge God and Christ
    • highest dignitary of the Catholic Church, I ask you in the name of God:
    • Before God, in the face of its own responsibility to eternity, it shall
    • a thing of the past. A people God created to live, a people still young
  • Title: Community Life: Address 1: The Goesch-Sprengel Situation - Part 1
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    • a way that belongs only to the gods and not to any modern human being.
    • reserved for the gods who direct our karma.
    • as a God. May you turn to this Spirit for help!
  • Title: Community Life: Lecture 3: Swedenborg: An Example of Difficulties in Entering the Spiritual World
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    • one in the language of the gods and one in the language of ordinary
    • mortals. With this in mind, we might imagine that the gods' referring
    • in the language of the gods.
    • if you recall that the gods in question evolved during the Sun period
    • the gods we call the Elohim developed their characteristic way of speaking
  • Title: Community Life: Lecture 6: The Concept of Love as it Relates to Mysticism
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    • as a great artistic creation or the kind of religious union with God
    • God is experienced by mysticism as the pleasure of love at its most
    • to proclaim the love for God, the amor erga Deum, as the
  • Title: Human History: Lecture I: The Relation of the Human Being to the Supersensible Worlds
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    • need to penetrate in yourself, then you experience God, then
  • Title: Human History: Lecture II: Death and Immortality
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    • sense, we can say if we see the age approaching: thank God,
  • Title: Human History: Lecture IV: From Paracelsus to Goethe
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    • his nice sentence: with the mind we learn to recognise God the
    • itself, and offered a sacrifice to the God of the big nature
  • Title: Human History: Lecture VII: The Prophet Elijah
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    • old times of the ancient Hebrew people, the faith in one God,
    • looked up to a supersensible God who can be characterised by
    • human life how the Jahveh God was working.
    • used to saying that the Jahveh God becomes angry or turns away
    • the following way. A conception of God should now appear which
    • does not falter to look up to the invisible God in the biggest
    • kind by which the knowledge of such a God could enter had to
    • you shall announce that one can trust in the old Jahveh God,
    • the old Jahveh God to bring misery and happiness again.
    • vividly as something that was more than a mere vision. The God
    • go to King Ahab and say, one has to trust in the Jahveh God,
    • perpetual contemplation to the God who had revealed himself to
    • from this God. Today we would say in spiritual science, his
    • faced the picture of the God in all liveliness who said to him,
    • lived from what the God sent to him what he could still just
    • the vision, which shines there from a quite new God idea you
    • worthy to face the God who had revealed himself to him. Again,
    • processes have the real value. He had the vision that his God
    • in the God who can bring happiness and misfortune in whom one
    • which God our people shall turn now.
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  • Title: Human History: Lecture X: Christ and the Twentieth Century
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    • but about a god. —
    • a god, and that all things that are told there bear a meaning
    • and have sense only if one speaks about a god at the starting
    • one has to speak about a god. However, it is the same time and
    • god, something wholly spiritual generally as real. What does
    • Christ is not real but a fictional god. Yes, one may express it
    • of a god in whom it cannot believe? — It has the evidence
    • only that the biblical documents speak about a god, but it can
    • human development to search God and the original divine being
    • universe can reveal itself, look into your own ego, because God
    • in the depths of the mystery temples. However, God speaks to
    • the human beings to the general-human. The old gods were
    • national gods, engaged to the characteristics of the people
    • God who faced the human beings in Christ leads the human being
    • not deal with a “human being” but with a god
    • god” in Christ Jesus.
  • Title: Human History: Lecture XI: Human History, Present, and Future in the Light of Spiritual Science
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    • always recognises that the old myths and legends speak of gods,
    • and if the human being did his work, he was aware that a god
    • worked with this activity, another god with that activity, and
    • himself as a vessel of the gods. The Greek had to experience
    • say to himself, I do no longer receive the answer that gods are
    • god Cephissus and a nymph had a son, called Narcissus. This
    • and work. Hence, the Persian felt united with his god of light
    • ancient Persian times, really an existence in God and a working
    • of God by the human being. The ancient Ahura Mazdao culture was
    • possibly said to itself, the God who lives in the human soul
  • Title: Human History: Lecture XII: Copernicus and His Time in the Light of Spiritual Science
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    • spiritual-mental from that what he called the world of God from
    • the spheres in the comparison with the godhead. Similar
    • God, as he believed it, and as it existed in the tradition of
  • Title: Human History: Lecture XIV: The Self-Education of the Human Being
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    • up sighing to its protective god, the time, which promises
    • modern spiritual science can add. May the protective god do
  • Title: Human History: Lecture XVI: Darwin and the Supersensible Research
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    • back to the Viking Ottar Jarl, to the descendants of the God
  • Title: Migrations ...: Lecture 2: What Form Can the Requirements of Social Life Take
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    • soundly; it will give them the impression:“My God, how clever
  • Title: Migrations ...: Lecture 3: Emancipation of the Economic Process
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    • belief in God and in divine beings, but that we should allow God and
    • all, in. our thoughts. The task of modern humanity is to take in God's
    • not only think of God, but we should think in such a way that God lives
  • Title: Spirit and Matter: Lecture I: Spirit and Matter, Life and Death
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    • the betrayal of God. A kind of fear seizes me as in my
    • whether a merciful god or a bad demon put it in the
    • reason, whether a merciful god or a bad demon.
    • god and the bad demon who could have put it in the reason.
  • Title: Spirit and Matter: Lecture IV: Human Soul and Human Body Considered Scientifically and Spiritual-Scientifically
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    • than to have God and nature manifest themselves to him? —,
    • than that God-Nature manifests itself to him? —
  • Title: Answers to Big Questions: Lecture I: The Nature of Spiritual Science and Its Significance for the Present
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    • personality deserves to continue, we must leave that to God.
  • Title: Answers to Big Questions: Lecture VII: How Does One Attain Knowledge of the Spiritual World?
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    • represent the workings of imagination as a goddess in the
  • Title: Answers to Big Questions: Lecture VIII: Predisposition, Talent and Education of the Human Being
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    • Than that God's nature reveals itself to him,
  • Title: Answers to Big Questions: Lecture XIV: Moses
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    • While Moses is the herald of the God who announces himself in
    • to his tent where he could perceive his God clairvoyantly
    • Although Job as a righteous man holds on his God and is aware
    • that everything that he has comes from his God, he experiences
    • his God that could confuse him that now really that world
    • on his God, and, hence, says the important words to him which
    • are of incomparable meaning: “Curse God — and
    • die!” What does that mean? Nothing else than: if God who
    • of the renunciation of God, so that someone who curses God
  • Title: Riddles of the World: Lecture I: Haeckel, the Riddles of the World and Theosophy
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    • should search for God, Whom he had searched for so long beyond
    • Unless God's own force lived in us,
    • the picture of God in such a way as he himself is. The sensuous
    • one makes a sensuous god to himself, someone who perceives the
    • mental finds the mental also in his god. — A philosopher
    • made gods to themselves, they would be similar to lions, bulls,
    • not yet get around to seeing more in his god than the wood
    • “we see God in the stone, in the plant, in the animal, in
    • the human being. Everywhere is God.” However, he sees
    • only that God whom he understands. Goethe lets the Earth Spirit
    • same words as Haeckel. We see God in the stone, in the plant
    • living god, the spiritual god whom we attempt to find in nature
  • Title: Riddles of the World: Lecture II: Our International Situation. War, Peace and Spiritual Science
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    • document closes with the proposal that a conference with God's
  • Title: Riddles of the World: Lecture III: Basic Concepts of Theosophy. Soul and Spirit of the Human Being
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    • was successful to lift the veil of the goddess at Sais. —
  • Title: Riddles of the World: Lecture V: The Question of Women's Rights
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    • the soul begins its development in the human being. The god in
    • inexpressible name of God that means, “I am the
    • announcement of the godhead in the human soul. Therefore,
    • priest announced this name of the godhead in the soul:
  • Title: Riddles of the World: Lecture VI: The Basic Concepts of Theosophy. Human Races
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    • everything that the gods say from books that the letters in
    • god does not teach you the truth and keeping your word. We know
    • a god who speaks to us in the clouds, in the waves, in the
    • rustling leaves, in flash and thunder. The god of the red man
    • keeps his word. The god knows that he has to be loyal to the
    • lifted the veil of the goddess of Sais. However, what did he
  • Title: Riddles of the World: Lecture VII: The Core of Wisdom in the Religions
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    • knowledge, wisdom of God. This translation is not right; at
    • God is something that the theosophist has in mind as an inkling
    • of God of those human beings will be than ours are. We can say
    • that it wants to be knowledge of God. Theosophy is that
    • One did not speak in this religion of a transcendent god at
    • the god who revealed himself to the inside, now it was the god
    • of the things, which the god had put into them.
    • the higher heavenly world and have contact with the gods, with
    • new life, symbolised as Osiris, the sun, the god of light; as
    • explained, in three different masks, in three persons. God has
  • Title: Riddles of the World: Lecture IX: Inner Development
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    • kingdom of God like a child will never enter it” (Mark
    • children to participate in the kingdom of God. It depends not
    • rhythm to his entire higher life. Just as God planted rhythm
    • introspection. The human being finds God in himself if he wakes
    • to lift the veil of the goddess of Sais. — But what did
  • Title: Riddles of the World: Lecture X: Christmas as Symbol of the Sun's Victory
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    • should not say, glory to God in highest heaven — but God
  • Title: Riddles of the World: Lecture XI: The Christian Teachings of Wisdom
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    • one of those who talk the language of the gods, as one said, he
    • talks the wisdom which the gods know. This is fundamentally
    • the godhead with the Chaldean initiates. This had to change in
  • Title: Riddles of the World: Lecture XII: Reincarnation and Karma
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    • beginning the Word already was. The Word was in God's presence,
    • and what God was, the Word was.” John directly calls the
    • God is not to be fooled, everyone reaps what he
  • Title: Riddles of the World: Lecture XIII: Lucifer
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    • the good god, and of Ahriman, the bad god. Both divinities
    • human being, in his deepest inside a god is originating. With
    • this: “If you rise above yourself and let God prevail,
    • the gods descended. The gods have also developed, even in the
    • to which the human being develops once. These gods have reached
    • gods who were higher than the human beings, but lower than the
    • creative gods. I know how ambiguous such things are, even if
    • speaking of developmental stages of the human being. The gods
    • the gods and human beings, but did not complete it at that
    • theosophical worldview shows that a god lives in the human
    • speak of gods and luciferic powers, of the divine and of the
    • electricity and magnetism. The gods stood there as elated
    • beings. Now we must realise both — gods and luciferic
    • relation between the gods and the human beings as between the
    • spiritual realms contribute, what do the gods do with the human
    • gods have completed their development. They have no immediate
    • also between the gods and the human beings. When the human
    • first; the gods stoked it up again for a new earthly
    • Christianity — speak of the fact that God or the gods are
    • luciferic principle enters among him and the gods. Thereby he
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  • Title: Riddles of the World: Lecture XIV: The Children of Lucifer
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    • of god and of the divine life. The word theosophy originated
    • usual. The Greek understood by god, by the divine being still
    • becoming god, and he understands any god in such a way that he
    • looked up at his god, he said to himself, the gods once went
    • creating later, on which the gods are today. — The Greek
    • calls his gods older brothers in the entire cosmic evolution,
    • become the same once as the gods are today.
    • the human realm, the hierarchy, the sequence of the gods
    • one as the world of the gods. He did not call that which the
    • associated with the gods in the schools. The mystery pupil did
    • not feel towards the gods, unlike the child feels if it looks
    • coined the word first, not knowledge of the gods, but the
    • enabled to associate with the gods, with the spirits, as well
    • gods, divine knowledge: theosophy. I know very well that the
    • wanted to maintain the contact with the gods within the Greek
    • flows through the whole universe, then an echo of that god whom
    • to Nietzsche, this god is that who poured out into the material
    • songs, his inspirations under the influence of this god and
    • Dionysus disciples did not only speak of the god, but lived the
    • beings whom the Greeks called gods. As well as the human being
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  • Title: Riddles of the World: Lecture XV: Germanic and Indian Secret Doctrines
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    • we can say, those who today are gods were once human beings,
    • is becoming a god, and the gods are nothing else than perfected
    • different concepts of god, and he got around to seeing symbols
    • in them. You know that some gods are understood as symbolic
    • it is far from the imagination of the people to make up gods
    • astral world; this is the recollection of the old gods. The
    • images of the gods are taken from them. Now you remember that I
    • Now we could go through the entire Germanic world of gods and
    • popularly in the Germanic world of gods. When the human being
    • god, and the gods are those whom one can call perfect human
    • beings, deified human beings. Gods are beings who have gone
    • of the Germanic mythology, that the world of the gods
    • the goddess of the dead, Hel, who is bright on one side and has
    • Thus, we could call every member of the Germanic world of gods
    • spirits in the world of the old gods. That is why the Germanic
    • This is the material expression of the god Agni and the same as
    • the god Loki in the Germanic mythology, only in another shade.
    • easier than the world of the Germanic gods that has faded away
    • The highest god is in the original Germanic the god Ziu
    • (Týr) from whom Tuesday has its name. This is the same god
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  • Title: Riddles of the World: Lecture XVI: German Theosophists at the Beginning of the Nineteenth Century
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    • says, look into yourselves and you find the god in
    • the god in yourselves. However, we find the possibility to
    • develop the organs to find this god. The activity in the ego,
    • the Essence of Human Freedom. There he shows that God is
    • lifted the veil of the goddess at Sais. — However, what
    • God. This search of God in the world, as he expresses it so
  • Title: Riddles of the World: Lecture XVII: Siegfried and the Twilight of the Gods
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    • Siegfried and the Twilight of the Gods
    • of the gods. This myth of the gods is full of mysteries and
    • bit — that the gods themselves were forced to pass the
    • significant trait that Siegfried, the sprig of the old gods
    • the gods quite significant ancient views are concealed which
    • world of gods and the Siegfried legend only if we also assume
    • here that experiences of the gods are expressed in all these
    • higher spiritual view. The gods are higher experiences, are
    • There came a new world order with the new gods who are
    • race of gods of the old times. However, these gods also
    • old gods, an initiate.
    • world of the gods got lost; only the sensuous life that is
    • consciousness coming from the old gods, must ruin the old gods
    • together with herself. The sprig of the gods was on a par with
    • consciousness, the gift of the old gods they had originally
    • dissolving, and had to draw down the old world of the gods
    • inevitably: the twilight of the gods or Ragnarök.
    • in time when the old gods perished is shown cosmically with the
    • After the twilight of the gods is over, another hero appears
    • the Twilight of the Gods (completed in 1874), he lets us
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  • Title: Riddles of the World: Lecture XVIII: Parzival and Lohengrin
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    • lived like an echo, just as the world of the gods or
    • revered an old tribal god at whom they looked up like at a
    • There the god should be searched for, the god, who brought
    • human being in his soul should find this god. The single human
    • words: “If you rise above yourself and allow God to
    • found the path up to the god, the god descends to it. The
    • secret of the Holy Grail is the descent of the god who
    • in the old Hellenism. The gods in Greece are nothing else than
  • Title: Riddles of the World: Lecture XIX: The Easter Festival
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    • Colchis. Christ Jesus calls himself God's lamb, and he is shown
    • the Germanic world of gods, the human being also saw the gods
    • in vague, twilit astral vision and took his images of the gods
    • the idea of karma. They say, the thought of the redeeming god
  • Title: Riddles of the World: Lecture XX: Inner Development
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    • higher self. We must seek for the god in the invisible worlds
    • self-knowledge for knowledge of god. Hence, one could read at
  • Title: Riddles of the World: Lecture XXI: Paracelsus
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    • the human being, and God who is in heaven and on earth is also
  • Title: Riddles of the World: Lecture XXII: Jacob Boehme
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    • God's assistance, a strange light emerged to my soul that was
    • God and the human being is, and what God deals with the human
    • spirit of God hovered over the surface of the water, over the
    • renunciation of God. This human being would completely have
  • Title: Spiritual-Scientific Consideration: Lecture 4: Pedagogy, from the Standpoint of the History of Culture
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    • that the Lord God will make it all right, He will deliver
    • shall he able to receive God into our individual souls.
    • external God, which allows our souls to lie in indolent
    • saying; “Thou shalt not speak the word God is
  • Title: Knowledge of Soul and Spirit: Lecture I: The Mission of Occult Science in Our Time
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    • world; these are yesteryear's prejudices — thank God! Many
    • despicable that if it tells great things about God it robs His
  • Title: Knowledge of Soul and Spirit: Lecture III: The Knowledge of Soul and Spirit
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    • Unless God's own strength were in us,
    • it the ineffable name of God. What the Hebrew religious
  • Title: Knowledge of Soul and Spirit: Lecture IV: Initiation
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    • Unless God's own strength were in us,
  • Title: Knowledge of Soul and Spirit: Lecture VI: The So-Called Dangers of Initiation
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    • the improvement of humanity. Hence, God may give them rain and
    • which he lets one of his figures say: as true a God is in
  • Title: Knowledge of Soul and Spirit: Lecture VII: Man, Woman and Child
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    • lift the veil of the goddess. A German romantic said boldly, if
  • Title: Knowledge of Soul and Spirit: Lecture XII: Sun, Moon and Stars
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    • according to ancient doctrines the stars are gods. All
    • remaining that folk lore tells about the gods is worthless and
    • universal God, however, we can guess the spiritual forces
  • Title: Knowledge of Soul and Spirit: Lecture XIII: Outset and End of the Earth
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    • count on them in the further evolution. Hence, a benevolent god
    • the primeval beginning the word was, and the word was a God. —
    • God, the word will be a human being at the primeval end, and
  • Title: Knowledge of Soul and Spirit: Lecture XIV: The Hell
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    • gods to this nebulous home where those arrive who died of no
  • Title: Knowledge of Soul and Spirit: Lecture XV: The Heaven
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    • points to the heaven and asserts, there above lives God! Who
  • Title: The Social Question as a Question of Consciousness: Lecture 2
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    • differ from your concept of the Jahve-God, the one God, weaving and
    • God in general, the God of Whom we can say ex Deo nascimur.
    • We need only be healthy human beings to have to recognise the God of
    • to the Christ. Not the God of Whom we say Ex Deo nascimur may we
    • describe as Christ, for that is inwardly untrue. That God was known in
    • between the God Who is pure Father and the God Who will then speak to
    • us. For this God is the Christ.
    • the coupon-cutters go to Church and pray God to be saved, or they go
    • a God, and on the other hand share in slave ownership and the exploitation
  • Title: The Social Question as a Question of Consciousness: Lecture 3
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    • I'll stand fast by God: — To deal with the matter in this abstract
  • Title: The Social Question as a Question of Consciousness: Lecture 4
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    • he a theologian, he is consulted about God's intentions towards man; if a
    • Rational Thoughts on God, the World, the Soul of Man, and all
    • think of the State as their God who Gives them all they need. They no
  • Title: The Social Question as a Question of Consciousness: Lecture 6
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    • is a God in Heaven I am an atheist” are no great rarity though
    • you then discover the God there; you will be able to unfold the source
  • Title: The Social Question as a Question of Consciousness: Lecture 7
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    • or what He Himself said — the Son of the living God. Since one
    • He said, the Son of the living God! What was there in print in my religious
    • living God. “And as we dare not call Christ” — this
    • He can only have been what He said, the Son of the living God!”
    • of the Living God. But of what use is it to believe in the Christ, the
    • Son of the living God, if one grasps Him only with dead thinking, that
    • is not to call on the Christ, the Son of the living God, but to call on
    • Christ, the living Son of God, which means to call on the Christ
  • Title: The Social Question as a Question of Consciousness: Lecture 8
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    • of ideas, however, Hegel sees God before the creation of the world.
    • For Hegel, God is a sum, or better, an organism, of ideas in the form
    • in pure logic — that is, God before the creation of the world.
    • God before the creation of the world is therefore pure logic.
    • God or ideas only hovering in the air like a spider's web — but
    • creation of the world a God would have been there who might have had
    • for once to imagine the reason and the soul-life of a God who would
    • would you say on being expected thus to picture the soul-life of a God?
    • You would never be able to understand how a God could be so poor in
    • for Hegel the sum of these abstract ideas is God Himself, not merely
    • God is understanding but God Himself before the creation of the world.
    • is, God before the creation, to nature. Probably, however, you would
    • himself filled with the God who is indeed the idea that looks back on
    • the whole of its previous becoming. God sees Himself in men. Actually
    • following — Ideas are what is highest, there is no God beyond
    • ideas, ideas are God, and you, O soul of man, you are also an idea,
    • God, the founder of the world, the founder of everything.
  • Title: The Karma of the Individual and the Collective Life of Our Time, Goethe
    Matching lines:
    • altar to the great God of Nature? On this altar, composed of
    • which he offers to the great God of Nature. How sublimely
  • Title: Insertion of Early Human Destiny into Extraterrestial Relationships
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    • definite conditions, when men discovered from the WT1! of Gods
    • Gods. One God is all that matters. Is not one God enough?’
    • people of the great advantage of reaching out to the one God
    • foolish before God?) The times are coming when a machine will
    • desired to enact a sacrament in honour of the Gods and for the
  • Title: Karma of Materialism: Lecture 1
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    • with this curious sentence: “Let us thank God we are not all geniuses!”
  • Title: Karma of Materialism: Lecture 3
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    • were spoken: And the Gods forgot mankind; then since the Mystery of
    • Golgotha we must say: And it is once more the Gods' will, by and by,
    • to remember mankind. For the sake of human beings the Gods gradually
    • of God but they can never lead to an understanding of Christ. Christ
    • to a universal Godhead; or he may go to the other extreme and simply
    • grasp how it can be that a good God allows evil to exist. In an attempt
    • and full of wisdom is a manifestation of the Godhead. Thus if it is
    • felt that God's goodness must be vindicated then we already stand on
    • the premise that wisdom is to be ascribed to a good God. But why does
    • a good, wise God allow evil to exist? To this the following may be said:
  • Title: Karma of Materialism: Lecture 4
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    • For Herman Grimm was godfather to Herman Joachim. I was very pleased
    • from his lower nature but from God. He must receive them through faith.
    • know nothing either of our life or our death; nothing of either God
    • God who speaks through nature, but not to a living understanding of
    • God. Christ, the God who descended from cosmic heights into earthly
    • Pascal indicated, we can attain knowledge of life and death; of God
    • error. In the religious sense they are gifts of God to man. When they
    • can say: “If anyone is interested in the path that led me to God,
  • Title: Karma of Materialism: Lecture 5
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    • these arrangements are based come from God or from the devil. Whereas
    • of its very antithesis, the appearance of a God was for this society
    • that a God could come so close to man as was the case of Christ Jesus.
  • Title: Karma of Materialism: Lecture 6
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    • do arrive at awareness of a universal Godhead or a universal spirituality.
    • God-fearing as easily as it can make them atheists, it all depends which
  • Title: Karma of Materialism: Lecture 8
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    • inwardly connected with his God.
    • of God.
  • Title: Karma of Materialism: Lecture 9
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    • as often happens without awareness. One hears phrases such as: God sent
    • plane. Christ said: “The kingdom of God is within you.”
    • is a participant of the realm of the Gods, the realm of the spirit.
  • Title: The Apocalypse: Lecture I
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    • mysteries worked with the gods on a being to being basis. Just
    • today, so gods associated with men and men with gods in those
    • between gods and human beings. These eternal laws had to be
    • taken into consideration when the gods associated with men in
    • powerfully active gods walked among the celebrants of the
    • gods regarded as the last thing through which they were still
    • which I mentioned determined the way a path is made from gods
    • to men and from men to the gods during certain constellations
    • These holy weeks made it very clear that the ways gods and men
    • think are different, but if one places the heart of the gods
    • two, and one can then find the way from the gods. to men and
    • from men to the gods.
    • ancient astrology were able to observe when gods visited their
    • the priests in the mysteries could tell that gods can find the
    • way to them and that men can find their way to the gods.
    • they had to celebrate. They preserved what the gods had made
    • done by the gods in the services which had taken place during
    • connect themselves with the gods who descended into the
    • gods gave the human beings who carried, out or participated in
    • investigated by occult science. During this time the gods
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  • Title: The Apocalypse: Lecture II
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    • which the gods descended into the mystery centers in order to
    • the gods sent down their forces, so that the men who lived in
    • this sphere of forces were able to work with the gods in the
    • him up to the gods. We saw that man looked for a way up to the
    • aware of the spiritual activities of the gods in the words, or
    • together of human beings and the gods in the süiritual
    • that men and the gods can work together.
    • and acts of consecration of man we find that the gods found the
    • cosmos does. The gods descended during such blank or holy times
    • gods and of the significance of transubstantiations in the
    • of the gods who had descended. He felt that the gods had
    • whom the descended god lives; I am he whose name includes all
    • to a region where they met the gods. When someone intones
    • things, the godhead becomes manifest and speaks in the cultic
    • words, so that it's not he who is speaking anymore. The godhead
    • still say: when I speak magical cultic words, a god is speaking
    • the gods' presence, whereas unqualified people were unaware of
    • of cultic rites or of a real collaboration between gods and
    • feel that this task is connected with the activity of the gods
    • epoch? One experienced them as the presence of the gods, which
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  • Title: The Apocalypse: Lecture III
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    • as god which man will be at the end of Vulcan evolution.
    • What is the difference between God's existence and man's
    • existence? The difference between a god's existence and a man's
    • existence is that the god already is what the human being will
    • be later on in time. Don't say that this brings the god down to
    • expression. The difference between man and God is the one which
    • spiritual beings. Sounds were gods who assailed men from all
    • exists and he connected himself with all the gods: In the
    • happened? The sounds exist, but the gods are no longer in them
    • as far as men are concerned. The gods have left the sounds. Our
    • is a healthy one. For our sounds are now Ahrimanic gods. The
    • gods who were once in them left, and Ahrimanic beings moved in.
    • powers if they don't find their way back to the gods in this
    • of Jesus Christ which God has given.
    • God
    • Christ which is given by God, for this is how God must be shown
    • affirmed God's words and the manifestation of Jesus Christ in
    • seen and a letter he received from God.”
    • Christ, which God gave unto him to show his servants, and he
    • Then when we perceive the Father God who has given the vision
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  • Title: The Apocalypse: Lecture IV
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    • vision of Christ which was given by God. Then I pointed out
    • as if he were writing down the message of a god by order of the
    • who is greater, man or God? And although the language which was
    • priests are greater and more powerful than God, because when a
    • stands at the altar he can force God to assume an earthly
    • carries out a transubstantiation, the god must be present at
    • man is a being who includes the godhead is frequently used
    • idea is that man is higher than God. The Brahmanic priests from
    • the Godhead, as it were, when their soul was in this mood.
    • the gods or with divine inspiration. He is in such a state when
    • around in Ephesus could have called himself a god just as well
    • bearer of a god. The entire religious consciousness in Ephesus
    • manifestation of a god in a human being. Each priest in Ephesus
    • represented a particular god. And it was even one of their
    • physical presence of a god into people's souls.
    • Diana the moon goddess walked around among the Ephesian
    • expected their followers to see the goddess in the earthly,
    • the earthly phenomena and the goddess. The people in public
    • represented gods. Just as one must learn to have adequate
    • images and feelings in one's soul in order to see the god in
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  • Title: The Apocalypse: Lecture VI
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    • gods were living in the speech sounds.
    • Mankind must again get a feeling for where the gods were
    • When Plato says that God geometrizes and mathematizes he
    • men from the world of the gods. Atlantean men still felt that
    • they were permeated by God; they felt that they were like a
    • covering for the godhead, and not like individual human beings.
    • Atlantean men felt that the godhead existed, but not individual
    • to separate him from the godhead, and this has been happening
    • that they were still almost entirely embedded in the godhead.
  • Title: The Apocalypse: Lecture VII
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    • think about the relation of the gods to the world and to human
    • population, namely, he put up a boundary between man and God,
    • that is, he didn't really want to admit that God dwells in man,
    • so he placed an abyss between God and man.
    • Athanasius' whole mentality to look upon the Christ as a god
    • who is really equal to the Father God.
    • one were to talk about the Father God, not in the external,
    • for it, there is only one God. And everything else is his
    • thinks of the world in connection with the Father God.
    • which only reckons with the Father God.
    • this ego with the Son God or Christ. What threatens to keep man
    • Ahrimanic resistances which are working against the Son God
    • only a teaching about God and not a concrete Christ teaching.
    • It is a denial of Christ's teaching, for a general Father God
  • Title: The Apocalypse: Lecture VIII
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    • gods, and not just a working within earth events. This was the
  • Title: The Apocalypse: Lecture X
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    • Godhead in his intellectuality — he has it.in his whole I
    • one God before one, and that if one places oneself outside of
    • between the Father God who underlies all facts of nature,
    • including the ones which work into human nature, the Son God
    • soul's experience and the Spirit God who lives in a spiritual,
    • Godhead appear here upon the physical plane.
    • the physical plane we see the triune Godhead approaching us
    • Father God, the Son God and the Spirit God as directly as one
    • magnificent Imagination is none other than the unified God. And
    • in the form in which he is' the Son of God, we have to see Him
    • of this vesture dipped in blood is the logos of God, the Logos,
    • God, the word of God. Thus the. one who should live in us and
    • us with the word of God.
    • pagans read the word of God in natural phenomena. They had to
    • receive the word of God or the Creative word by taking the
    • will know through the course of the events that the word of God
    • is with Christ, and that this word of God has its seed in the
    • God,” the one who is King of Kings and Lord of Lords
    • happens to them is because Satan is bound and the Godhead still
  • Title: The Apocalypse: Lecture XI
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    • adversary of the Godhead.
    • some point. In a certain epoch of Atlantean evolution the gods
  • Title: The Apocalypse: Lecture XII
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    • who saw the conditions at that time could say that the gods
    • fluidic land. One saw the gods at work all around Atlantis; no
    • one doubted that these gods were at work; one perceived the
    • Atlantean epoch was that one could clearly see the gods working
    • Atlantean period. In ancient Atlantis one saw the gods at work
  • Title: The Apocalypse: Lecture XIII
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    • from Rome. They had an understanding for the God who lives,
    • have the seal of God on their foreheads in a particular epoch,
  • Title: The Apocalypse: Lecture XV
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    • our time are clouding the gods' love, and will appear as events
  • Title: The Apocalypse: Lecture XVII
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    • work of the gods. If one looks at nature in an inner, spiritual
    • feels that one is in a pure spirituality and in God's
    • the gods want to direct the world we see that this spiritual
  • Title: The Apocalypse: Lecture XVIII
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    • is like a whirling up of the Godhead out of their own soul.
    • accordance with the intentions of the gods, or it will not.
  • Title: History of Art: Lecture 10: Disputa and The School of Athens of Raphael
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    • — and above the figure of the Christ-Jesus and the figure of God,
    • the essence of the past: God-Father — out of the essence of the
    • come as the fifth post-Atlantian age, that there should come the godless,
    • to God, that for every step one has slid up on one's knees, the corresponding
    • purgatory by doing a task pleasing to God. At the same time, Raphael
    • service which pleases God, and so-and-so many days of purgatory will
    • God's work, while Raphael paints his pictures Vatican in the Camera
    • Above you see Godfather,
    • filled with secrets, the most mysterious for nature and Man and God,
  • Title: History of Art: Lecture 11: Fourth and Fifth Post-Atlantean Epochs, Medieval Art in the Middle, West, and South of Europe
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    • 1. Russian Icon, The God-Mother of Wladimir.
  • Title: History of Art: Lecture 12: Greek and Early Christian Art, Symbolic Signs, the Mystery of Gold
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    • through the god Hermes? It is the sign through which the supersensible
    • earth. Going upward, one is met by the Gods of the Height, who give one
  • Title: Gospel/Matthew (1965): Lecture 1
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    • the God-Man on the Earth, we have before us a
    • received from the God who would presently come to be
  • Title: Gospel/Matthew (1965): Lecture 2
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    • psalmist, as a divine prophet, as a man of God, an
    • Hebrews felt the Godhead to be united with their blood,
    • felt themselves pervaded, impregnated, by the Godhead
    • outspread in space, and knew that this same Godhead was
    • lived the God who had been revealed to Atlantean
    • inwardly experienced, the God lived in the blood of the
    • he had found the God out yonder in the Universe, he now
    • found the God in the centre of his own being, in his
    • ‘I’, felt the God in the blood flowing
    • through the generations. The great God of the Universe
    • had now become the God of the Hebrews, the God of
    • Abraham, of Isaac and of Jacob, the God who flowed in the
  • Title: Gospel/Matthew (1965): Lecture 3
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    • God. This is frequently stated but is comprehensible only
    • thc grace of God the child was able to suck milk from the
    • that he could have any knowledge of God and of the
  • Title: Gospel/Matthew (1965): Lecture 4
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    • the God Jahve or Jehovah merely as the God of Abraham. He
    • is the God of Abraham, Isaac and Jacob —
    • generations descending from me there will live the God we
    • supreme God. To become a living power in evolution,
    • the God revealed in the Folk-consciousness of the Hebrew
    • people was identical with the God venerated in the
    • his God with the God revealed in the Mysteries, and that
    • essential for him to know that the God who could announce
    • all-pervading God of the Mysteries, save that he was
    • of the most high God’. (Gen. XIV, 18; Heb. V, 6, 1o
    • most high God’, brought to Abraham bread and wine.
    • Godhead — consciousness such as was gained by
    • script? The secrets of the Godhead pervading the world!
    • Godhead. Men turned their gaze to the heavens, saying:
    • There the Godhead reveals himself; the order and
    • the Divine. According to this view, therefore, the God of
    • same God were to be made manifest in a special way in the
    • of the Gods. Looking upwards, mcn beheld an order such as
    • proclaim the deeds of the Gods in the Universe. The firm
    • of the Zodiac. Just as the language of the Gods is
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  • Title: Gospel/Matthew (1965): Lecture 5
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    • through these 42 stages I reach the God for whom I aspire
    • Gospel is speaking, came down from God himself. This is
    • a very few human beings, it was made known that from God
  • Title: Gospel/Matthew (1965): Lecture 6
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    • to God. Adam is named as the Son of God. 'This means that
    • truly be called a Godlike being. To this period, when
    • favour with God and man.' Do we really need a Gospel to
    • increased in wisdom and in stature and in favour with God
  • Title: Gospel/Matthew (1965): Lecture 8
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    • upon its by the youngest gods, the youngest
    • divine-spiritual Powers; and much older gods have
    • godlike, much purer; it reveals itself to me when I am
  • Title: Gospel/Matthew (1965): Lecture 9
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    • We often find the scene described of Zeus with a god of
    • God, hallowed be thy name, and let the remembrance of
    • Merodach, the ancient Babylonian god. Listen to this
    • find the way to his God when he pours his ‘I’
    • God. — Now it has been said that the expression of
    • God. What are the words? ‘Blessed are the pure in
    • heart: for they shall see God.’ Again this is not
    • called the children of God. — The first member of
    • outward expression of the God-head.
    • God’ — although of these there are only a few
    • glorifies the Lord God.
  • Title: Gospel/Matthew (1965): Lecture 11
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    • living God’ — and this translation can well
    • difference between ‘Son of the living God
    • representative, the Son, of the God who lives, the Son of
    • the Life-Spirit, the Son of the living God!
    • below the Son of God, the Son of the living God, who
    • Son of the living God!’ At the moment of its
    • God.’ Divine-spiritual powers lying deeply below
    • God!’ Upon this rock in human nature, unharmed as
    • be of God but those that be of men.’ (Matt. XVI,
    • recognized that a God is standing before you!’ and
    • living God — at that moment Christ knows that He
    • Kingdom of God was a teaching given by Christ Jesus
  • Title: Gospel/Matthew (1965): Lecture 12
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    • ensouled by a god, is able to achieve more in evolution
    • of the Living God’ is a Being who descends. If we
    • descending God. But it is only from a definite point that
    • the living God’, who comes to man to help his
    • of the Sun God whose influences were being sent to man in
    • they must wait for a God to descend from heavenly heights
    • is a temple built by the Gods who have fashioned it out
    • behind the physical as a manifestation of the Gods. Hence
    • body, Beings who are akin to the Sun Gods — The
    • the spiritual world, were these: ‘My God, my God,
    • physical body, changes these words to: ‘My God, my
    • God, why hast thou forsaken me!’ Thou has gone from
    • humility and resignation to God's will which have here
    • to describe happenings that are possible because God was
    • once present in a human being. What God as Man among men
    • the Son of the living God.’ ‘Thou Peter, and
    • of the living God. Regard a man exactly as you regard a
    • coin; learn to perceive in a man the image of God and
    • then you will know that he belongs to God.’
    • Apollo, the Sun God. ‘N’ as a prefix to a
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  • Title: Real Being of Man
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    • — the point that strikes us is, that the Jehovah-god was
    • simply the God of one tribe, and outside the limits of
    • the Jewish race Jehovah was no longer the Jehovah-God. That is
    • calling that being Christ, one only means the Jehovah-God. In
    • Race worshipped a God who was honoured quite in the character
    • element which knew not Jehovah, a spiritual-less, God-less
  • Title: Mystery Trinity: Part 1, Lecture 2
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    • God!” was true and correct language for that time. It is a
    • God!” It is important for us to recognize once again what is
  • Title: Mystery Trinity: Part 1, Lecture 3
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    • picture as that of Christ as the Lamb of God, inspired Imaginations
    • the Lamb of God for Christ himself. But how are we to understand
    • Godhead, then this omniscient being must actually also know whether
    • blessed through sinlessness. But again, an omniscient God must
    • have said: Therefore I must argue whether God foresees the damnation
    • although an individual may or may not sin, God knows
    • sin and that the omniscient God nevertheless knows in advance whether
    • experiences how it can be that God, nevertheless, sees ahead.
    • who uncompromisingly asserted the doctrine that God has perfect
    • This teaching was gradually embodied in the formula: God has
    • [Cf. St. Augustine, City of GodNote 3]
    • so: God has destined one portion of the human race for blessedness
    • Godhead is to be found in the evolution of mankind; evil can actually
    • to be found in God. Since God can only be the Good, evil must be a
  • Title: Mystery Trinity: Part 1, Lecture 4
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    • Godhead, of the Father God — such a person was seen as the
    • surge of God the Father through the earthly world; and looking out
    • tabernacle had been built for this Father God, within which
    • human beings had themselves become tabernacles of the Father God
    • which was itself the unutterable name of God.
    • following could have been said: In ancient times the Father God
    • consciousness of the Son God lived in place of the I consciousness of
    • Holy Spirit, if he spoke only of the Father God and the Christ God.
    • If, in the place of the Trinity, some other teaching concerning God
    • Holy Spirit if one would understand the teaching concerning God
  • Title: Mystery Trinity: Part 2, Lecture I
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    • It is easy to ask why the gods, or God,
  • Title: Mystery Trinity: Part 2, Lecture III
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    • representative of the Father God. The “Fathers” were
    • consciousness only of the Father God it could never have come to full
    • can see that a mighty consciousness of the Father God was present at
    • which humanity felt distanced from the Father God. In the
    • unconscious life how they were now separated from the Father God.
    • human body. The Father God has led us into the world of earth. We are
    • happened, these people learned from those who knew that a real God
    • dwelt in the human being Jesus. A God who had come down to earth. He
    • was the God whom humanity had forgotten because the forces of the
    • of an earthly being. The God who had only been known by human souls
    • consciousness, the “out of God (that is, out of the Father God)
    • The idea of the Trinity of the Father God,
    • of the Son God, and God of the Holy Spirit is not a cleverly
    • physical nature is so constituted that he can say, “From God I
  • Title: Mystery Trinity: Part 2, Lecture IV
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    • then that I would like to rest in the bosom of God so as to be safe
    • of God — when we consider these experiences with respect to
    • the bosom of God, the bosom of God enlivened and active within
    • gradually faded away? What was it like when a God himself descended
  • Title: Illusory Illness: Lecture II: The Feverish Pursuit of Health
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    • When he was asked, “What did God do before the creation
  • Title: Olaf Oesteson: The Awakening of the Earth Spirit
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    • Where streams of Gods roar frightfully,
    • And God my purpose guided,
    • And the holy Mother of God
    • And God alone can know
  • Title: Freedom/Immortality/Social: Lecture I: The Human Soul in the Supersensible Realm and Its Relationship to the Body
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    • questions of God, freedom and immortality.
    • leads. Whether a merciful God or a bad demon put it in the
    • experiences that there is no uncertainty whether a merciful God
    • God, freedom, immortality —, then one resembles a person
    • the soul and any solution of the questions of God, freedom,
  • Title: Freedom/Immortality/Social: Lecture II: Anthroposophy Does not Disturb Any Religious Confession
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    • that he received from God, as the religions believe? Is it not
    • gods who should help them.
  • Title: Course for Priests: Lecture I
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    • comes down to you saying what the gods want you to say. Through
    • form but we learn to take this human form which is godly, to
    • a human-godly physiognomy.
    • God created it thus. Ordination means taking what is firm and
  • Title: Course for Priests: Lecture II
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    • through the entire universe and haven't found God anywhere, I
    • extent ordained by God — ‘can it be changed or stopped?’
  • Title: Course for Priests: Lecture III
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    • description lies high above my horizon. It is the will of God
    • presence of God Adam was permitted to name animals and things,
    • which only God's proximity could enable. We come through such
    • ‘Through God the right has been given to us, to name things out
    • us a kind of bed of the Godhead, by us being embedded in it, so
    • and answered it was the mantle of God's mother, which is hung
    • gods look after us out of space, out of the heights above
    • lightening was the arrow of the Gods, as an imagination far
    • the tool of God's Word, only then need to have the right to
    • formed by God out of the entire cosmos, placed by God on earth.
    • how you learn to feel how the Father God works out of the
    • Father God sounding up to us. Out of the heavenly heights we
    • hear how the presence of God speaks to us but the words are
    • more profound and more complicated that human speech. God has
    • Father God has given me the strength which lies in my material
    • Son God is always the heavenly which lives in me, which works
    • an image of it. I sense Christ-God in all my weaving and
    • feel the Spirit God carry into the future that which Christ
    • of the human form only but as a human-being created by God, as
    • a thought from God, as a God-filled human-being, when we
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  • Title: Course for Priests: Lecture IV
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    • opportunity of their conscious lives to gods, or — where
    • monotheism existed — to that God who has remained as an image
    • of the Father God. As long as we stand in the imagination of
    • the Father God, the imagination is fulfilled so that we can
    • God in his soul.’ The Father God distils in a certain way a
    • spiritual sea of the Father God, to the beings of individuals
    • and every person can say to himself: ‘The Father God is alive
    • in me, the abundance of the Father God lives in me.’ However,
    • God. Experiencing all of this at present is to say to yourself:
    • ‘I am!’ That is: ‘The Father God is in me.’
    • themselves with Christ, thus with the Son of God.
    • — No, the soul could only say: ‘Within me the Father God
    • the individual was a child of God, but as if the child was
    • still connected to God by an umbilical cord. What the soul
    • Thus the Christ brought the same as what the Father God had
    • Father God has given to me, what He had given directly to you
    • messenger I bring this treasure from the Father God to you, to
    • authority given to me by the Father God make each single one of
    • only true God and Jesus Christ as your emissary. I have revealed
    • God within them, as described. Now the Father God has brought
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  • Title: The Experiences of Sleep and their Spiritual Background
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    • again what I describe as a need of God — there is a reality in
    • waking state come to a feeling of God, were it not that he has
    • them ideas and conceptions of God in such a way as was right for
    • refreshed after a sound and healthy sleep; God has granted me
  • Title: Redemption of Thinking: Lecture I:
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    • I had to imagine bodily masses if I wanted to meditate on God
    • God, search Him above us.
    • mistaken, we are not God.” Neither the sea, nor the
    • said: we are not God whom you search.”
    • turned away from its origin. Now God would simply have rejected
    • is also merciful. Augustine felt this way. Hence, God decided
    • God decided that a part of humanity
    • and sincerely: “Sing, o goddess, to me about the rage
  • Title: Redemption of Thinking: Lecture II:
    Matching lines:
    • epic poems as Homer did: sing to me, goddess, on the rage of
    • sing, muse, or: sing, goddess, on the redemption of the human
    • way as he said. Thus, one can say that, indeed, not by God's
    • foreknowledge. God knows in advance whether the one is a sinner
    • like to say, God is that being to Dionysius that one has to
    • in the things of the world, and then call God with it, then you
    • get an idea of God. —
    • reach God if you even give him one single name because your
    • of the things, to summarise them to characterise God with. You
    • name; then you recognise God, the super-God in his
    • at which countless human beings aimed. For them God was a being
    • only. For the Areopagite God was a being that one had to
    • yourself in cosmic space void of God. Then you do not find your
    • way to God. Nevertheless, one must take this way, for without
    • taking this way you cannot reach God. However, one has still to
    • However, if you take one way only, you find God just as little;
    • if you take both, they cross, and you find God at the crossing
    • prove the existence of God by logic? Yes, one can do it.
    • is able to acknowledge God as an inevitably first being as the
    • God, while he strains the intellect and at the same time, he
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  • Title: Redemption of Thinking: Lecture III:
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    • God exists that clouds are there that stars are there, but if I
    • incarnation of God, hence, Christ's voice is God's voice and
    • appearance of God himself. The human being faces God
    • the human being and the angels and God. We have to look into
    • postulates freedom, immortality, and the idea of God. We shall
  • Title: Theosophy/Rosicrucian: Lecture V: Mans Communal Life Between Death and a New Birth. Birth into the Physical World.
    Matching lines:
    • for the first time from the bosom of the Godhead into an earthly body.
    • concerning the Lamb originated in that age. Conceptions of the Godhead
    • Twins; the twin goats drawing the chariot of the God Donar are a last
  • Title: Theosophy/Rosicrucian: Lecture IX: Planetary Evolution I
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    • same way the most evolved Saturn Spirit is the Father God.
    • Father God, the highest God of the Sun, the Sun-God, as Christ, so
    • the Messengers of the Godhead, the Angels.
    • The existence of a directing Godhead of Saturn, Sun and Moon has
    • The words Dies = Day and Deus = God have the same origin, so that Dies
    • may be translated either Day or Godhead. One can just as well say for
    • Dies Solis Sun-Day or Sun-God and mean by both the Christ Spirit.
  • Title: Theosophy/Rosicrucian: Lecture X: Planetary Evolution II
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    • death of Baldur. The Germanic Sun-god or god of Light had once a dream
    • gods, the Asen, who loved him, very sad; they pondered over means of
    • saving him. The Mother of the gods, Frigga, put all the beings of the
    • victim to death. On one occasion the gods were at play, and during the
    • him, they knew that he was invulnerable. Loki, the god of darkness,
    • blind god, Hödur, and he, not knowing what he did, killed Baldur with
    • creatures of Earth could undertake anything against Baldur, the god
    • itself united with the ancient god of darkness was capable of killing
    • the god of light. The mistletoe is also a definite curative remedy, as
    • calls the Father-God. The Spirits of Fire on the Sun had as their
    • around him and was united with the Godhead. The union of the I with
  • Title: Theosophy/Rosicrucian: Lecture XI: Evolution of Mankind on the Earth I
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    • wonderful monumental words: “And God breathed into his nostrils
    • “Christ,” that of Saturn as the “Father God.”
    • which they drew, the bodily nature of the Godhead.
  • Title: Theosophy/Rosicrucian: Lecture XII: Evolution of Mankind on the Earth II
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    • words “And the Spirit of God moved upon the face of the
    • to the stars he sought behind them not the gods alone, but he examined
    • knowledge of the gods who ensoul the stars. That was the third stage
  • Title: Theosophy/Rosicrucian: Lecture XIV: The Nature of Initiation
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    • Christian training one must be sure that in him lived a God-man of a
    • “In the beginning was the Logos and the Logos was with God and a
    • God was the Logos “to the words” And the Logos became flesh
    • Godhead. Whatever is within us corresponds to something which is
    • You should not say: God is within and I will seek Him. You would only
    • find the puny human being whom you yourself magnify into God! One who
    • things, one must be absorbed in these, one must seek God in his
    • does one learn to know God as One. The world is like a great book. We
  • Title: Anthroposophic Movement (1938): Lecture II: The Theosophical Society: A Common Body with a Conscious Self. Blavatsky Phenomenon
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    • Purpose. — And. yet Hegel called it: ‘God
    • suppose that, if one asked the question: What was God like
    • the kind of way, as though they themselves were God.’
    • thought in the same way, as though he himself were God.’
    • this effect: — One must become aware of the God within
    • God; and when this divine man begins to talk, then one talks
    • — he let the God within him speak, said Real Being;
    • Solger, a Hegel. We must not let the God in Man speak: that
    • then those are ideas such as only a God can think. But when it
    • is not a god thinking in the man, but the man himself who is
  • Title: Anthroposophic Movement (1938): Lecture III: Critical Judgment and Colour of the Times
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    • of the Godhead the Monon underlying everything that exists as
  • Title: Anthroposophic Movement (1938): Lecture IV: Blavatsky's Orientation: Spiritual, but Anti-Christian
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    • Take an Athenian. He looked above to the Goddess Athene. He
    • Goddess Athene. He made part of a common social life and being,
    • the designs of the Goddess Athene. It was the Goddess Athene
    • there, which the Gods, so to speak, had given him.
  • Title: Anthroposophic Movement (1938): Lecture V: Anti-Christianity. - The Healing of the Gulf.
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    • World and what we may call the Know-ledge of God. Worldly
    • transmitted by the ancient Mysteries. And so the Christian God
    • fault lay not with the Christian God; the fault lay with the
    • ways in which the Christian God was interpreted. Blavatsky
  • Title: Anthroposophic Movement (1938): Lecture VIII: Conclusions: The Anthroposophical Society and its Future Conduct.
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    • rose-bush was once there; it had its roots in God. The laws
    • God. And the astronomer replied: ‘I do not need the
  • Title: Turning Points: Lecture 1: Zarathustra
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    • mysterious god who was reached when man merged himself ever
    • ‘But ye, God’s sons in love and
    • which Goethe formed of ‘God’s sons’ as the
    • religious systems which were founded upon mysticism, the Gods and
    • Goddesses were in reality, antithetical symbols of two opposing
    • God sends us Spirits that shine as
  • Title: Turning Points: Lecture 2: Hermes
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    • Gods, of whom the most important are Osiris and Isis, are
    • Gods.
    • above external laws. As an example we have the fable of the god
    • and goddess, Osiris and Isis. It was Hermes himself who called
    • sea. The goddess Isis, wife and sister of Osiris, sought long her
    • looked upon as related to different gods. The ancient Egyptians
    • primordial forces of the gods. For they looked back into the grey
  • Title: Turning Points: Lecture 3: Buddha
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    • this world is of God, and has come down to man from primeval
  • Title: Turning Points: Lecture 4: Moses
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    • actual presence of his God. Then it was that a Voice said: --
    • man who believed in his God was, nevertheless, convinced that the
    • thou still retain thine integrity?) curse God, and die.’
    • allegorical tragedy, and of the words: -- ‘Curse God, and
    • die’? It is here implied that, -- If the God Whom you
    • who turns away from his God, places himself without the pale of
  • Title: Turning Points: Lecture 5: Elijah
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    • still a belief in One God -- in One Great Spiritual Being in the
    • supersensible God may only be described by saying: -- ‘It
    • the workings of the God Jehovah, as conceived from their
    • starvation, and many turned aside from the God Jehovah, because
    • Jehovah. True devotion to God and a proper comprehension of the
    • come the revelation of such a God, must first take place in the
    • believe in the ancient Jahveh-God; and that he must hold fast to
    • will of Jahveh the God of old to come with affliction,
    • steadfast of faith in the Lord God.’
    • soul there arose an image of God Himself, in that form and manner
    • God Jahveh must ye have faith, until such time as He may again
    • inner contemplation of that God who had revealed Himself to him
    • character; for an image of that God who dwelt within his soul
    • of God this nutriment was brought by ravens. Thus did
    • wholly new concept of God’s image, then must thou change
    • stand in the presence of that God who had revealed Himself before
    • appeared to him that his God, who had again manifested, set him
    • that may yet come to pass trust alone in that God Who doth create
    • upon the people, and it must now be determined to which God they
    • judgment should be made between the god of Ahab and the God of
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  • Title: Turning Points: Lecture 6: Christ and the Twentieth Century
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    • attributes, and therefrom arose a Godlike inner life shedding
    • before. For all that Godlike stimulating power which was brought
    • refer to Him as a God ‘; and again to this remarkable
    • line of research admits of no reality in this God or purely
    • god. To put it plainly, we would say: -- Modern scientific
    • absolutely no use; for what can it do with a God in Whom it has
    • enlightenment proclaiming his Godlike origin and the eternity of
    • marked by the magnitude and Godlike nature of the spiritual facts
    • be thus expressed: -- Seek not the Deity and the Godlike
    • cometh unto thee the Word of God. His voice will break in upon
    • because of the Mystery of Golgatha, the powers which are of God
    • forth as a grand historical event. But especially does God speak
    • Godlike qualities in man are lacking in completeness and fail to
    • in the beginning was the same Godlike element which has continued
    • God’s children. But seek it not in the bond which uniteth
    • The Gods of old were national gods -- gods of the
    • Buddhists. But the God who stands revealed through Christianity
    • Christ Jesus we are concerned with a God; and when any
    • creation, for he will realize that God’s laws are ever
    • God’s prize.’
  • Title: On the Fifth Gospel: Lecture IX
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    • to Thee if Thou art the son of God.” But as Lucifer
    • heard only that there is a God, a God behind all things,
    • a God whom he must serve... but more he did not know. But
  • Title: On the Fifth Gospel: Lecture X
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    • God of the Earth, conceives the this Divine-Spiritual
    • God of the Earth. The ancient Hebrew conception that
    • higher worlds for the Gods they worshipped, the
    • ancient Hebrews sought and worshipped their God Jehovah
    • God of Hebrew antiquity was the God of the
    • Hebrews said: We worship the one true God and the one
    • true God is connected with the Earth. —
    • God” must always imply the same. Because,
    • Jehovah is an Earth God, who works in the
    • therefore also a Moon God, as described in the book
    • when they spoke of their God, but it was indeed so.
    • upwards for the Gods.
    • that your God Jehovah who is the God of Abraham, Isaac,
    • and Jacob, is a God of the Earth — as witnessed by
    • God of Abraham, Isaac and Jacob could return to his
    • think of such words in the Bible as:“God is able of
    • of humanity involved adherence to the God of the Earth;
    • foolishness that can be wisdom before God.
    • to the Earth alone and to find in Christ the God of the
    • ancient “Out of God we are born” we
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  • Title: On the Fifth Gospel: Lecture XI
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    • lectures we have heard how in its world of Gods and
    • perceive in the figure of Apollo the idea that the God
    • the God Who sacrificed Himself at that time by uniting
    • Apollo is the ‘Sun God.’
  • Title: First Class, Vol. I: Lesson 1
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    • spirit-world stands that messenger of the gods, that messenger
    • the gods speak about this:
  • Title: First Class, Vol. I: Lesson 2
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    • sense-world, for the gods of the cosmos is the corpse of our
    • work of the spirit, of the gods. They knew, in that they
    • thought, that in every thought the god lived. That has been
    • Cosmic being from the gods.
    • stolen from the gods, the human being would be united with
    • Cosmic being from the gods.
    • Cosmic being from the gods.
    • Cosmic being from the gods.
    • Cosmic being from the gods.
  • Title: First Class, Vol. I: Lesson 3
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    • Cosmic being from the gods.
    • thoughts. For the fact is that the gods place will-power before
    • the gods give us the rock of being in the depths of
    • the path to true knowledge of the spirit and of God.
  • Title: First Class, Vol. I: Lesson 4
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    • What I have to say to you are the gods' thoughts, and these
    • gods' thoughts are imparted to you by human words. But it must
    • of the gods with all your thinking, all your feeling, all your
    • only meant for earthly things, and not for godly things. So,
    • from out of the esoteric, he is speaking from the godly sphere
    • Yes, the gods have raised us to themselves by giving us
    • thoughts. And we descend from the peaks upon which the gods
    • spiritual ladder to the gods. Feeling puts us in the opposite
    • must move close to the gods in feeling and, halfway there,
    • consciousness. Outside, they must be held together by the gods.
    • spiritual importance. But gods live in breath and light. And we
    • must be aware that godly forces are especially active in light
    • Godly forces let their spirit-light
    • also learn how gods in garments of light circle round the
    • garment of the gods. And the gods wander over the earth in
    • wisdom. The gods bring their wisdom to our hearts, into our
    • belongs to the godly beings in shining garments moving over the
    • can continue to walk in them. For the gods do not want to leave
    • earth forces want to separate us from the godly forces.
    • Cosmic being from the gods.
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  • Title: First Class, Vol. I: Lesson 5
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    • threshold, we see how the middle gods, the good gods of normal
  • Title: First Class, Vol. I: Lesson 6
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    • without having first developed a god-given, spirit-given will
    • glowing love toward this god-given will, then we shall not
    • Allows the God in man to reign.
    • Allows the God in man to reign.
    • Allows the God in man to reign.
  • Title: First Class, Vol. I: Lesson 9
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    • the liver, the warmth of the heart, which are all God-spirit
  • Title: First Class, Vol. II: Lesson 10
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    • out in the cosmos — the gods have written the cosmic
    • to look at God from behind, that is, from the earth. Initiation
    • spiritual way. Then the gods speak with us. When the gods speak
    • language of the gods.
    • hear in the speech of the gods.
    • in the speech of the gods.
    • speech of the gods is creating to me.
    • [4] I hear in the speech of the gods,
    •      ( The speech of the gods
    • [8] The speech of the gods is creating for
    • most sublime, where we feel ourselves in dialog with the gods
    • themselves, where the gods not only let us read, but
    • the speech of the gods,
    • of the gods is creating for me.
    • speech of the gods engenders me.
    • in the speech of the gods,
    • The speech of the gods is creating for me,
    • in the speech of the gods,
    • The speech of the gods is creating for me,
    • The speech of the gods engenders me.
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  • Title: First Class, Vol. II: Lesson 11
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    • which rays toward us? It is the domicile of the gods. They
    • are the places where the gods reside. It is where the gods
    • where the gods reside, which are the places worthy of the
    • gods.
    • dwelling places of the gods. And in doing so had a truer idea
    • dwellings of the gods, then the gods themselves who live in
    • force of our heads, the gods of cosmic space and cosmic time
    • dwelling places of the gods in the radiant stars, from out of
    • which the godly beings themselves speak, and should let
    • Dwellings-of-the-gods!
    • Dwellings-of-the-gods!
    • — the gods —
    • Dwellings-of-the-gods!
    • Dwellings-of-the-gods!
    • Starry-cosmic-spaces, Dwellings-of-the-gods!
    • starry-cosmic-spaces, dwellings-of-the-gods, rolled together,
    • the dwellings-of-the-gods was announced by the trumpet calls
    • Dwellings-of-the-gods!
    • The Angelos replies, speaking to the gods in the circling
    • what radiates into him from the dwellings of the gods, so
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  • Title: First Class, Vol. II: Lesson 13
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    • lets the clear spirit-rays from God's
    • lets the clear spirit-rays from God's
    • lets the clear spirit-rays from God's
    • lets the clear spirit-rays from God's
    • A god's strength had led me here.
  • Title: First Class, Vol. II: Lesson 14
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    • Father-God once created the human soul, human life. I can
    • Christ: My I blazes in God's fire, as long as the
    • the gods. They become completely objective. It is characteristic.
    • My I blazes in God's fire, as long as the spirit ignites me.
  • Title: First Class, Vol. II: Lesson 17
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    • A god's force had led me in.
  • Title: First Class, Vol. II: Lesson 18
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    • not those from the domains of the gods to which we belong and to
    • is silent. Now we are witnesses to the gods speaking to each
    • deep below, where the spirits and gods of the depths prevail, and
    • gods of the second hierarchy pull together; for in their concern
    • gods say in their creative concern for the world of
    • for the world the gods are forming with their divine speech, do
    • Nevertheless, what the gods are saying behind
    • the gods speak to each other with powerful words, it sounds to
    • the gods, because we have been overcome by the soul's death
    • A godly force led me in.
  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • the gods.
    • present and in the future through the Father-God, the Son-God
    • and the Spirit-God. And then pressing the seal on the words
  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • feeling, our thinking appear before the countenance of the gods
    • would become problematic for the gods to whom it has belonged
    • Cosmic being from godly being.
    • Cosmic being from godly being.
  • Title: First Class Lessons: Lesson XXII (recapitulation)
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    • our feeling. We must feel the divine godly powers, who send
    • Godly powers their spiritual light
    • Godly powers their spiritual light
  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • before the countenance of the gods. He showed us how being
    • world in a way that the gods act in us, who inspire and give
    • impulse to our willing, if we will in the service of the gods,
    • then God lets his being give impulse to us as humans, and we
    • sense real being in godly permeated willing.
    • Allows the God in man to reign.
    • Allows the God in man to reign.
    • earthly willing” for the “god in man” to
    • to receive the reigning God within us.
  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • observation, we acquire an idea of how gods and humans
  • Title: Effects of Christ-Inpulse
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    • and external reports! But the Gods work along different paths
    • At the right moment, the Gods allow the Christ Impulse, to flow
  • Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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    • seemingly be built between the belief of godly grace and
  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • like a god to them. Focus is not being orientated towards the
  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • could say “Thanks to God” or
  • Title: Anthroposophical Ethics (1928): Anthroposophical Ethics I
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    • life, you have been won for God, you are dedicated to
    • God.” And the lepers were then sent away to places far
  • Title: Anthroposophical Ethics (1928): Anthroposophical Ethics II
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    • Deity that He should make a triangle with four angles. No god
  • Title: Anthroposophical Ethics (1928): Anthroposophical Ethics III
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    • Thus, it was a gift of the gods to find at that time the happy
    • of the gods, but after which man must strive. According to
    • The gods once gave wisdom to the unconscious human soul, so
    • thoughts of the gods.
    • the investigations of the thoughts of the gods. In former times
    • the gods have guided evolution. We think the evolution of the
    • gods. If we understand this correctly we are overwhelmed by
    • say: In ancient times man had instinctive wisdom from the gods,
    • existed as a gift of the gods (you may gather this from the
    • them valour was still a gift of the gods. Among the Chaldeans
    • Whereas the gods of pre-Christian times gave instinctive
  • Title: Cosmogony/Freedom/Altruism: Lecture I: Social Impulses for the Healing of Modern Civilization
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    • of gods and spirits behind the world of sense. One has but to
    • person or another. They would say: “Why doesn't God, why
  • Title: Cosmogony/Freedom/Altruism: Lecture III: Fundamental Impulses in History
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    • world that lies beyond the senses the gods are not all good
    • ones, but that there are also gods whose action is in every way
    • comes from the gods. It was an immediate consciousness that
    • written in banking-books, “By the Grace of God,”
    • — mystical book, called “The Living God.”
  • Title: Impulses of Utility: Lecture II: Utilitarianism and Sacramentalism
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    • the god of the real bourgeois; at the second pole, it is
  • Title: Toward Imagination: Lecture 2: Blood and Nerves
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    • as their god, and I gave you examples of this a few weeks ago. To show
  • Title: Toward Imagination: Lecture 3: The Twelve Human Senses
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    • Of course, this was only an ideal, and we can thank God it was just
    • a humanity nearer to God? Were there not even today, scattered all
    • on the acknowledgment of God in the living deed, the pious work
    • be approached by God if they do not first approach God themselves,
    • God's grace will be deserved by those who decide to accept it —
  • Title: Toward Imagination: Lecture 7: Toward Imagination
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    • inwardly, to comprehend God in oneself, and so on.
  • Title: Social Life: Lecture I
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    • dear friends, is it true that God is within us? Is it true then
    • that we are in God? It is true that we are in God. These two
    • assertions are direct opposites. Both are true. God is in us,
    • and we are in God; but the two assertions are polar opposites.
    • thought of the Gods, which I here draw in red — the
    • (Blue). Then a new thought of God makes itself valid in the
    • still older times was also a thought of the Gods. Whatever we
    • support ourselves on that which is given us by the Gods as our
    • he cherishes the fantasy that he has a God within him. He has
    • indeed a God within him, but he does not attain that through
    • God lives in those things. That is heresy to the modern
    • course blasphemy to say that this Matter is Divine, is God. But
  • Title: Social Life: Lecture II
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    • opinion runs: “May God's Fatherly protection rule over
    • Jesuits was undertaken, and how “God's Fatherly
    • man named Pontout, who was regarded as a small demi-god by the
  • Title: Health and Illness I: Lecture II: Illnesses Occurring in the Different Periods of Life
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    • the soul was created at birth by a God whose nature was also
  • Title: East and West, and the Roman Church: Lecture I
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    • those forms of the Gods he introduced, however lightly, in the
    • Therefore we see shining in Aeschylus the God Dionysus, who in a
    • with the Gods of the Past and the Gods of the Future; we must set
    • bid him God speed.” There you have a learned man, who is deeply and
  • Title: Social Life: (single lecture)
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    • assistance of those Gods present therein everything connected
    • instruction from the Gods must make its way through the veils
    • and cherish that which the Gods have given to the child
    • physical existence uninstructed by the Gods, and he had to be
    • beings are instructed by the Gods in their pre-natal existence,
    • our didactics that we can draw out of them that which the Gods
    • were pre-determined, as it were; a stamp from the Gods was
    • what the Gods have taught them before their birth, and whether
    • uninstructed by the Gods; he now comes instructed before birth
    • that man was formerly determined by the will of the Gods into
  • Title: Health and Illness II: Lecture I: Fever Versus Shock; Pregnancy
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    • they said, “This night God has affected my
    • The ancient Jews also said that God reveals Himself to man not
    • intention was to teach people that God creates the soul when
    • is not a sensible viewpoint, however, to make God the servant
  • Title: Health and Illness II: Lecture V: The Effect of Nicotine; Vegetarian and Meat Diets; On Taking Absinthe; Twin Births
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    • Then one can ask why God allowed the osteoclasts to grow
  • Title: Health and Illness II: Lecture VII: The Relationship Between the Breathing and the Circulation of the Blood; Jaundice; Smallpox; Rabies
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    • relation to the universe than when one simply says that God
  • Title: Health and Illness II: Lecture VIII: The Effect of Absinthe; Hemophilia;The Ice Age; The Declining Oriental and the Rising European Cultures; On Bees
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    • Day. Friday is named after the German goddess Freia, who is the
  • Title: Jacob Boehme
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    • amazement. But remain humble before your God and read the
    • be strong, for your God loves you and will be merciful to
    • spirit's — for God's — assistance, and that a
    • “counterpart of the Godhead.”
    • the counterpart of the Godhead, which the Godhead set out of
    • Godhead. But I say to you, you unreasoning human being,
    • that you yourself belong to the counterpart of the Godhead; for
    • be raised from the dead if an alien Godhead stood confronting
    • you? How could you call yourself a child of God if you were not
    • one with the substance and being of God!
    • “The external world is not God; it will never in eternity
    • be called God, but a being in which God reveals Himself.
    • … If one says that God is all. that God is heaven and
    • clear to him that there is a relationship between God and the
    • into existence as counterpart of the Godhead, there appeared in
    • Boehme, to be the counterpart of the Godhead, the possibility
    • opponent of the Gods — in order that the deeds of the
  • Title: The Subconscious Forces
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    • soul; they looked for the God within them, ... they sought to
    • Godhead is present in a direct way. This gave rise to the
    • striving to unite the human Ego with the Godhead within the
    • human soul. This Divine Essence, this Godhead, was to be
    • “When I die, it is not I who die, but God in me.”
    • is because he is filled by the Godhead. Death is a phenomenon
    • which is not connected with man, but. with God, and since God
    • “When I die, it is not I who die, but God in me,”
    • Europe) that Christ or God should be experienced within the
    • with its God, or if Christ is thought of, with Christ, this
    • world. On many occasions, when I myself spoke of the Godhead
    • spiritual world, how God should be experienced in the
  • Title: Karmic Relationships, VIII: 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: Karmic Relationships, VIII: Lecture III
    Matching lines:
    • 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: Karmic Relationships, Volume I: Lecture II
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    • God. Just as the corpse is no longer man, so is the mineral kingdom
    • no longer God. What is it then? The Godhead is in the plant, in the
    • Hierarchies. But in the mineral kingdom the Godhead is not, any more
    • grows older to become a corpse, the Gods grow younger ... For they
    • one which is separated off by the Gods, and for this very reason, man
  • Title: Karmic Relationships, Volume I: Lecture III
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    • God must surely be free. He has arranged the world in a certain way;
  • Title: Karmic Relationships, Volume I: Lecture VI
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    • earthly man, we look for the highest Gods above us. As man between
    • Gods themselves are obliged to carry out the compensating action, and
    • In the deeds of the Gods we see and recognise the consequences of our
    • talents, our genius and our stupidity. Not so what the Gods are
    • corresponding Gods, those of the First Hierarchy, had to experience
    • forming of the deeds of the Gods in consequence of our own deeds in
    • was lived in advance by the Gods as a result of what he and I had in
    • what was experienced by Gods — Gods of the First Hierarchy —
    • describe as the Law of Karma, are deeds and experiences of the Gods;
    • But the Gods — namely those Gods whom we know as belonging to
    • balanced and compensated by the Gods. Whatever the Gods prepare for
    • I know that without me God can no moment live;
    • wrote such verses. He was still aware that the Gods are dependent on
    • dependence is mutual; and that the Gods must direct their life
    • I know that without me God can no moment live;
  • Title: Karmic Relationships, Volume I: Lecture VII
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    • quite different, and not only did he write his Faust, der Tragodie
  • Title: Karmic Relationships, Volume I: Lecture IX
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    • experience of the God who aided them when they went forth to battle,
    • who is actually present outside him, thinks that he is a God walking
  • Title: Karmic Relationships, Volume I: Lecture X
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    • Judaism, to a single Godhead encompassing the universe. “There
    • is one God and Mohammed is his herald.” — That is what
    • all-powerful Godhead — a conception of Divinity that is allied
  • Title: Karmic Relationships, Volume I: Lecture XI
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    • how the Gods gave into man's hand as a first primer, so to speak, the
  • Title: Karmic Relationships, Volume I: Lecture XII
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    • strive after anything at all): “If God held in his right hand
  • 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
    Matching lines:
    • 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
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  • 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
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  • 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: 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: Destinies of Individuals and Nations: Lecture 2: Nationalities and Nationalism in the Light of Spiritual Science
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    • to his god in such a way that he will be joined to him.
    • He wants to be united with his god. With regard to the
    • triune god on earth. This close approach has been made
    • belief in the triune god.
  • Title: Destinies of Individuals and Nations: Lecture 4: The Nature of the Christ Impulse and the Michaelic Sprit Serving It - 1
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    • gods.’ They stood for what might be considered to
  • Title: Destinies of Individuals and Nations: Lecture 7: Personal and Supersensible Aspects
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    • In God's tranquility I thus will strive
  • Title: Destinies of Individuals and Nations: Lecture 8: Three Decisions on the Path to Imaginative Perception
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    • were given by the gods at the very beginning of earth
  • Title: Destinies of Individuals and Nations: Lecture 12: The Group Sculptured for the Building in Dornach
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    • their conversation about God, Faust says:
    • category of people who have seen others believing in God
  • Title: Destinies of Individuals and Nations: Lecture 14: The Cosmic Significance of Our Sensory Perceptions - Our Thinking, Feeling and Will Activity
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    • feelings are needed for the world the gods are building,
    • will activity is a reality which is the material the gods
    • the intentions of the gods? We have no desire to
    • enquire into the will of the gods. We'll accept
    • gods could take another course.
    • offered to the legitimate gods. Everything you suppress
  • 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: 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: Lecture: Riddle of Humanity: Lecture Three: The Duality of Human Nature -- The Heavenly and the Earthly Aspects of Man. Uranus and Gaia. Influences of One Incarnation on the Next: Metamorphoses of the Body.
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    • would have been better if the Godhead, the gods, had not allowed human
  • Title: Lecture: Riddle of Humanity: Lecture Six: The Transformation of the Physical Body into the Head of the Next Incarnation. The Cosmic Significance of Human Knowledge.
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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: How Twelvefoldness, Sevenfoldness, Fourfoldness, and Threefoldness are Mirrored. Pathological Experiences of the Soul. Thinking Backward as a Preparation for Spiritual Experience.
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    • consciousness it is not possible — thank God! — for a person
  • Title: Lecture: Riddle of Humanity: Lecture Nine: Enlivening the Sense Processes and Ensouling the Life Processes. Aesthetic Enjoyment and Aesthetic Creativity. Logic and the Sense for Reality.
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    • — Aphrogenea, the goddess of beauty — is created out of
  • Title: Lecture: Riddle of Humanity: Lecture Ten: Loss of the Ability to Orient Oneself in Reality and the Helplessness of Modern Scientific Driteria in a Materialistic Age.
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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: Memory and Habit as Metamorphoses of Former Spiritual Experiences that were Subject to Luciferic and Ahrimanic Influences.
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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: Allocation of the Whole Human Form to the Cosmos. Technical Discoveries and the Human Physical Organization. Collisions between Thinking that Accords with Reality and Thinking that is in Opposition to Reality.
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    • must act so that the sons of the gods will find the daughters of
  • Title: Wrong and Right Use: Lecture 1: Secret Brotherhoods-1, -or- Wrong and Right Use of Esoteric Knowledge-1, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 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: Secret Brotherhoods-2, -or- Wrong and Right Use of Esoteric Knowledge-2, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 2
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    • divine origin — everything derives from God and so
  • Title: Wrong and Right Use: Lecture 3: Secret Brotherhoods-3, -or- Wrong and Right Use of Esoteric Knowledge-3, -or- Individual Spirit Beings and the Undivided Foundation of the World-Part 3, -or- German Philosophy: Kant, Schelling, Hegel, Goethe
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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: 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: 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
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    • 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
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    • Sound health does not lead a man to say when old: ‘Thank God my
  • 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: 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: 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: 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
    Matching lines:
    • 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: 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: 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: 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: Responsibility of Man: Lecture II
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    • “prattle” about being some sort of little god or
    • the like — without having any real idea of the god. It is
  • Title: Responsibility of Man: Lecture IV
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    • phenomenon the point that strikes us is that the Jehovah-God
    • was simply the God of one people, and outside the
    • Jehovah-God. That is the essence of the Jehovah Divinity; he
    • portion of mankind. In fact, this perception of God has
    • one means only the Jehovah-God. In the great catastrophe of the
    • people worshipped a God who was honoured entirely in the
    • element foreign to Jehovah, a spirit-less, God-less element;
  • 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: 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: 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: Supersensible Influences: Lecture I: Supersensible Influences in Old Persian, Egyptian, and Greek Time
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    • mummies were the homes of Gods, dwelling places of Moon-Beings who were
  • Title: Lecture: Supersensible Influences: Lecture II: The Education of Man through Modern Intellectualism, -or- Chartres and the Mysteries of the Templars
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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: The Revelation of the Spiritual World in Old Indian Culture, -or- Old Egypt
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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: The Egyptian Mysteries, Indian Yoga and Egyptian Mummy Cult
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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: Spiritual InFluence in History, -or- Pope Nicholas I
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    • in the West, gathering together under the leadership of Godfrey of
  • 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: Man/World of Stars: Lecture II: Moral Qualities and the Life After Death. Windows of the Earth
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    • saying: The Upper Gods come down during the summer and hover
    • around the Earth; during the winter the Lower Gods ascend out
    • conceived as the weaving of the Upper and the Lower Gods. But
    • through; they still remain. And at Christmastime the Gods look
    • the Cosmos; but I leave it to the Gods to deal with any harm
  • Title: Man/World of Stars: Lecture III: Man's Relation to the World of the Stars
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    • Just as the Jehovah-Moon-God has Venus and Mercury-beings as
  • Title: Man/World of Stars: Lecture IV: Rhythms of Earthly and Spiritual Life. Love, Memory, the Moral Life
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    • among the Gods, in pre-earthly existence, that we acquire the
    • were deprived of this intercourse with the Gods — for so
    • existence; from his communion with the Gods there has remained
    • new birth certain activities unfold when man is among the Gods.
  • Title: Man/World of Stars: Lecture V: Human Faculties and Their Connections with Elemental Beings
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    • Earth unless the Gods manure the Earth with ugliness. That is
  • Title: Man/World of Stars: Lecture VI: Spiritualization of Knowledge of Space. The Mission of Michael
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    • the will of the Gods from priestesses and prophetesses, as you
    • states of consciousness, the will of the Gods was made known to
    • intercourse with the Gods, to a Golden Age. They point back to
    • Gods known in Greek Mythology rule the Cosmos and the Earth.
    • if I may put it so — the Gods were able to say to
    • was to carry out what the Gods above had thought or were
    • thinking. When the Gods looked down to the Earth they beheld
    • as Gods are able to do. Since the first third of the fifteenth
    • Gods with whom men live between death and rebirth, this is an
    • separation of the Elements, a God would have beheld something
    • God were to look into a modern laboratory, the methods and
    • fifteenth century, the Gods have felt as if the whole human
    • things which the Gods are unable to understand, —
    • certainly not the Gods who still guided the hands and minds of
    • obliged on a previous occasion to say that when the Gods look
    • from the Gods; we must seek again for bridges to connect us
    • that are unintelligible to the Gods in such a way that they are
    • broken, this is a language that the Gods do not understand; it
    • conception of Space is an entirely human conception. The Gods
    • portion of the universe for the Gods if he will but bring the
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  • Title: Man/World of Stars: Lecture VII: Inner Processes in the Human Organism
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    • the same time knowledge of the Gods, knowledge of Spirit,
  • Title: Spiritual Communion: Lecture I: Midsummer and Midwinter Mysteries
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    • he feels himself united with the Upper Gods. And in those
    • sacred, to establish contact with the Upper Gods. He availed
    • make a sacrificial offering to the Gods who had revealed their
    • offering must be made to the Upper Gods in gratitude for the
    • every Summer he is mindful of how the Upper Gods have given him
    • flow back again, as it were, to the Gods.” In this way
    • the thoughts that had been revealed by the Upper Gods were now
    • the Upper Gods was being inscribed into an outer medium —
    • which the soul desired to send upwards to the Gods as an
    • must ever and again be given back to the Gods at the time of
    • their thoughts lived together with the Gods; he must now
    • the Lower Gods.
    • the cosmos and comes nearest to the God who descended from
  • Title: Spiritual Communion: Lecture II: The Mysteries of Man's Nature and the Course of the Year
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    • experienced under the inspiration of the so-called Year-God
    • Year-God.
    • was this Year-God who belonged to the rank of the Primal
    • Powers, or Archai, in the Hierarchies? Who was this Year-God?
    • pupils under the inspiration of the Year-God may be conveyed in
    • inspiration of the Year-God through the the letters budding
    • in Nature. The Initiations bestowed by the Year-God consisted
    • the Year-God read with him the secrets of the human astral body
    • initiated by the Year-God pointed out to their pupils the
    • were initiated and inspired by the Year-God to learn to
    • the pupils of the Initiates of the Year-God must learn. And it
    • Godhead is revealing Himself in the Heights of the Cosmos, and
    • inspirations of the Year-God which revealed to the old
    • the Year-God in the letters of the Logos which they read in the
    • inspirations of this God of mankind, who is Christ Himself, as
    • Year-God.
  • Title: Spiritual Knowledge is a True Communion, the Beginning of a Cosmic Cult Suitable for Men of the Present Age
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    • becomes the Temple, the House of God. When man as
  • Title: Man's Being: Lecture I: On the Nature and Destiny of Man and World
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    • not enter the kingdom of God.
  • Title: Man's Being: Lecture II: Life between Death and a New Incarnation
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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: Man's Being, His Destiny and World Evolution - 1
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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: Man's Being, His Destiny and World Evolution - 2
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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: Man's Being, His Destiny and World Evolution - 3
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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: 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: Esoteric Studies: Easter: Lecture I: The Mysteries of Adonis, -or- The Evolution of Our Festivals from the Ancient Mysteries
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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 Studies: Easter: Lecture II: Moon-Birth and Sun-Birth
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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 Studies: Easter: Lecture IV: Decline of the Mystery System and the Rise of Freedom, I-A-O is Man, Aristotle's Categories
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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: Easter Festival: Lecture I: The Mysteries of Adonis, -or- The Evolution of Our Festivals from the Ancient Mysteries
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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: Moon-Birth and Sun-Birth
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