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

  • Title: Lecture: The Alphabet
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    • Testament words: ‘And God formed Man ... and breathed into nostrils
    • Man in the days of ancient civilization uttered the name of a God in
  • Title: Lecture: The Alphabet
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    • Testament words: ‘And God formed Man ... and breathed into nostrils
    • Man in the days of ancient civilization uttered the name of a God in
  • Title: Lecture: Anthroposophy and Christianity
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    • Copernicus. But a truly religious person knows that God's glory and
    • universe. He knows that the grandeur of our view of God has in fact
  • Title: Lecture: Anthroposophy and Christianity
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    • Copernicus. But a truly religious person knows that God's glory and
    • universe. He knows that the grandeur of our view of God has in fact
  • Title: Bhagavad Gita/Paul: Lecture I: The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita.
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    • World-Self is attained. What the Veda speaks is the God-Word which is
    • therein — human souls and the souls of Gods — are not traced
  • Title: Bhagavad Gita/Paul: Lecture II: The basis of knowledge of the Gita, the Veda, Sankhya, Yoga.
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    • the good Gods! That is the case with the physics of today, which is
  • Title: Bhagavad Gita/Paul: Lecture III: The union of the three streams in the Christ Impulse, the Teaching of Krishna.
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    • to give information about the nature of the Godhead, cosmology and the
    • of him! Such a man would have been called a Son of God. In the Gospel
    • of St. John, such men were still called Sons of God, even at the very
    • other men. Therefore we say: The Son of God is not born of flesh but
    • a God does to man. In this way must we think of the relationship of
    • the conquered and the victorious soul are equal before God when the
    • cosmic being, enlarges the human being to God inasmuch as he loses the
    • being what he feels on seeing the great Krishna: “All the Gods do
    • I perceive in Thy, body, O God, so also the multitude of all beings.
    • multitudes of Gods coming to Thee, singing praises to Thee, and I
    • merciful unto me, Lord of Gods, Thou House in which worlds do
    • to say, upon his own higher being. “Thou Lord of Gods, Thou art
    • both Existence and Non-existence, Thou art the greatest of the Gods,
    • Thou art the oldest of the Gods, Thou art the greatest treasure of the
    • Moon, Thou art the highest of the Gods, the Name Itself, Thou art the
    • Ancestor of the highest of the Gods. Worship must be Thine, a
    • to me as Thou art, O God! Be merciful, Thou Lord of Gods, Thou Primal
    • to the Gods, no study, no ceremonial whatsoever has ever attained unto
    • the form for the sight of which even Gods have endlessly longed. The
  • Title: Bhagavad Gita/Paul: Lecture IV: The nature of the Bhagavad Gita and the significance of the Epistles of St. Paul. How the Christ Impulse surpasses the Krishna Impulse.
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    • son of the Gods, a son of Mahadeva and Devaki, who entered the world
  • Title: Bhagavad Gita/Paul: Lecture V: The spiritual nature of Maya. Krishna - the Light-Halo of Christ. The Risen One.
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    • the Spirit of God says: Accursed be Jesus; so little can a man call
    • the force which individual men possess; but there is one God Who works
    • power of smell? But now hath God set each one of the members in the
    • important. God has put the body together and has recognised the
    • members thereof. And some God hath set in the community as apostles,
    • not among men, he speaks among Gods. No one understands him, because
    • speaks among Gods. Whoever prophesies speaks to men to build up, to
    • to leave all that behind thee? Is not then all that the work of God,
    • of God? Does not the revelation of God's Spirit dwell everywhere
    • within it? Didst thou not at first seek to represent God in thine own
    • over what is the work of God?”
    • Lucifer; it is not the fault of the Gods, it is the fault of our own
    • which in Orientalism appears simply as an act of Gods themselves, is
    • than this: ensnared in a false experiencing of matter. As God's
    • material existence which surrounds us, the manifestation of God of
    • placed above the judgment of God. We must learn to understand the
    • set the judgment of man above the judgment of God. If all and
    • world should appear to us to be immersed in matter is a thing the Gods
    • the, Gods and divine wisdom, and on the other hand dutifully to study
    • lead to the divine and to the Gods. If by its help we learn in the
  • Title: Lecture: Evidences of Bygone Ages In Modern Civilisation
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    • you have rescued me; I am a son of the Thunder-God, and my duty has
    • a son of the Thunder-God. Your wife will bear me as your son.”
    • of the first story, where a Star-being — a son of the Thunder-God
  • Title: Lecture: 'Chance' and Present-day Consciousness. An Easter Meditation
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    • speak, “God-forsaken,” and can therefore easily fall into
  • Title: Lecture: The Idea of Reincarnation and Its Introduction Into Western Culture
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    • have heard of many Gods; but the Divine does not express Itself in
    • images. You have spoken great words concerning the living Gods, but
    • there is something still greater: the Glory of the God Who died on the
  • Title: Lecture: The Mission of the Earth
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    • Think only of the world of the Greek Gods, the Gods of Homer; think of
    • yourselves whether this being, standing halfway between Gods and men,
    • man filled with wonder. And then turn to the Greek Gods themselves:
    • physical body. In the Gods they are spiritual impulses. But among the
    • Greek Gods there is no compassion, no suggestion of conscience, nor
    • these Gods were Beings belonging to a period of evolution preceding
    • Earth has passed and in which such Beings as the Greek Gods underwent
  • Title: Lecture: The Signature of Human Evolution The Advancing Individuality
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    • living, invisible God who has come down to the physical plane. That is
    • the reason why every Temple is dedicated to one particular God. And
    • when we picture the God in the Temple — with no human beings
    • present — the God for whom a dwelling-place has been built on Earth
    • the Divine Godhead who has not yet descended to the physical plane. In
    • Gods did not mingle with men in the Temples, the Greeks felt no
    • Gods had fashioned the world through the ages of Lemuria and Atlantis.
    • felt: “The God Pramathesis is drawing near, snatching human
    • beings away from the guidance given by the ancient Gods; God
    • of the ancient Gods. A time is approaching when in their life of soul
    • men will no longer be able to gaze into the world of the Gods, but
    • giving place to the age when the Gods of old withdraw. It is the age
    • inaugurated by the God Pramathesis!”
    • Kaliyuga, and Kaliyuga was conceived to be the offspring of the God
    • the age devoid of the Gods.
  • Title: Lecture: Form-creating Forces
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    • among men — apart from the Christ Who suffered as a God. The
  • Title: Lecture: Lecture 1
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    • Isis, the lovable goddess who, in the spiritual consciousness of the
  • Title: Lecture: Lecture 2
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    • then still the companion of the gods; he actually perceived a world of
    • All this man had achieved, but the old gods had vanished from his
    • himself with all angels, archangels, high gods, and spiritual beings,
    • Persians venerated as the highest god. Ahriman is the evil spirit, the
    • earth-epoch, the Atlantean, as a companion of the gods, emerges as a
    • memory in the Greco-Latin period. The gods of the Greeks are nothing
    • other than memories of the gods whose companion man was in Atlantis,
    • the gods whom he saw clairvoyantly in etheric forms when he had risen
    • of gods. In Greece and elsewhere in Europe these were the same gods
    • had its Olympus. It remembered the godlike figures of Atlantis. Then
    • godlessness has been able to make headway in many respects. This is
    • the past. It must look toward the future, when all the gods must arise
    • again. This reunion with the gods was prepared in the time of the
    • could again endow man with a godly consciousness. The god-pictures of
    • * Note 1: It may occur to the reader that India, even in ancient times, was notable for the multiplicity of its gods rather than for their unity. In this connection the following passage from the Upanishads may be illuminating:
    • Then Vidagda Sakayla questioned him: “How many gods are there, Yajnavalkya?”
    • Gods, namely three hundred and three, and three thousand and
    • “Yes, but just how many gods are there, Yajnavalkya?”
    • “Yes, but just how many gods are there, Yajnavalkya?”
    • “Yes, but just how many gods are there, Yajnavalkya?”
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  • Title: Lecture: Lecture 3
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    • man lived with the gods, he was acquainted with the gods who were
    • world of gods.
    • spiritual beings. He needed no proof of the existence of gods, just as
    • we today need no proof of the existence of minerals. The gods were his
    • sacred name of Brahm. What the God-head willed as the meaning of the
  • Title: Lecture: Lecture 4
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    • human picture or form, tells me that the Godhead works from eternity
    • In spirit the neophyte saw the primal form of the Godhead. He saw the
    • the astral world. Higher stands Devachan, the world of the gods. The
    • highest Devachan, the world of the gods, whence springs the noblest
    • clairvoyant consciousness, then lived with the gods. If modern man can
  • Title: Lecture: Lecture 5
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    • As the light-forces penetrated into the earth, so also did the gods
    • penetrate. Thus we have, below, the godless, god-deserted mantle of
    • Egyptian experienced the god who came from the sun and was still in
  • Title: Lecture: Lecture 6
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    • the sun-god Osiris reigns, then he is driven out with the moon. The
  • Title: Lecture: Lecture 7
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    • godly form the Egyptians called Osiris. Until the moon left the earth,
    • a god had descended, but he had a human form. Every exalted being who
    • god Osiris had separated himself from the sun and had gone to the
    • moon, whence he reflected the light of the sun. What this god did was
    • also sacred to the Greeks. They too knew that it was this god, Osiris,
    • as the god whom they called Apollo. They said that the Egyptian Osiris
  • Title: Lecture: Lecture 8
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    • both sexes in one being. “And God created man
    • as the myth of the goddess Nerthus (Hertha), who descended every year
    • imagination, as some kind of goddess to whom a cult had been dedicated
    • anyone to call it Lake Hertha and relate it to the goddess.
    • to touch it. He interprets the presence of the goddess in her shrine,
    • only, known and loved, until the same priest returns the goddess to
  • Title: Lecture: Lecture 9
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    • clairvoyant perception, together with the faculty of seeing the gods
    • lost almost entirely the feeling of being at home with the gods, and
    • experienced and saw the gods who worked on his body, a memory of how
    • of the womb of the gods. Formerly all this had been present to him as
    • this, the gods and the true form of man. What we see is Maya, is
    • the beneficent fullness of light, the god Ahura Mazdao or Ormuzd, and
    • unite with the good gods and vanquish Ahriman, the evil god in matter,
    • them; it was the script that the gods had imprinted on the physical
    • me with the grace of the perception of the divine, then I see God. But
    • handwriting of the gods.”
    • gods. In the blaze of the lightning, in the rolling of the thunder, in
    • the tempest, he saw a revelation of the gods. The gods manifested
    • between gods and men. But in Egypt something else was needed. It was
    • necessary that through initiation the pupil should see the gods, but
    • also that he should see how the gods moved their hands in writing the
    • physical world as the handwriting of the gods. Here we see how piece
    • He gave then what had to be deciphered as the deed of the gods in the
    • so far that he not only saw the script of the gods in the physical
    • praying in it. It is not soulless, it is not empty, for the god is in
    • it. It is inhabited by the god.
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  • Title: Lecture: Lecture 10
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    • the gods had proceeded in company with men. Now they took another
    • that the gods had experienced in those spiritual spheres, and that men
    • the bosom of the Godhead.
    • At first, man lived in the bosom of the Godhead. Then he descended to
    • man stems from the gods. This ego descended out of the spiritual
  • Title: Lecture: Lecture 11
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    • also the older forms of the gods, who had, so to speak, taken a
    • similar to the animals, and the gods who descended then had to
    • Lemurian time, the Egyptian initiate looked upon the gods, Osiris and
    • gods with animal heads. Therefore from an occult view it was quite
    • ram in accordance with what the initiates knew. The gods were
    • one of the deeds of the god Manu. What was worked into man as
    • understanding. The ancient Egyptian initiates saw the god who
    • the forms of the Egyptian gods. These representations of the divine
    • the gods: everything still agreed with him, so to say. Then he had to
    • he does not remember that these forms were gods. This is the
    • gods appear in materialistic form. Thus there is an intimate spiritual
    • * Note 1: Fantastic speculation on the reason why the Egyptians worshipped animal-headed gods began in classical times. See Plutarch, On Isis and Osiris, Sec. 72.
  • Title: Lecture: Lecture 12
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    • art. We have seen how the Greek temple was a building where the god
    • Greek god, we see everywhere how the Greek creative genius imprinted
    • the Egyptians, their pictures of the gods were images of what took
    • When man became a personality, God also had to become a personality in
    • plane, and now he had to be led upward again through God himself. We
    • travel the way of the gods. At that time the soul traveled first the
    • path of the fathers and then the path of the gods.
    • took up the view of the path of the fathers and the path of the gods.
    • home and the fathers, became more homeless, the path of the gods
    • god-path. In the terminology of the Orient, the way of the fathers was
    • called Pitriyana and the way of the gods was called
    • the gods. An old Vedantist would simply laugh at us if we came to him
    • that a man should be venerated as a god; nothing more abstruse could
    • for my God, far removed from the borders of Egypt.” Is this not
    • portrayed as their gods in animal form. I was also able to show that
    • gods. The latter are said to be meaningless abstractions. But modern
    • man is far more superstitious. He clings to entirely different gods,
    • †† Note 4: A full description of these 42 gods is to be found in Budge, Osiris and the Egyptian Resurrection, Volume I, pp. 316-317. For a fairly good picture, see pages 344-45 of the same work.
  • Title: Lecture: The Etherisation of the Blood
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    • intellectuality, but the Gods must come to our aid if we are to
    • modesty and humility towards the Macrocosm and its Gods.
  • Title: Lecture: The Etherisation of the Blood
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    • intellectuality, but the Gods must come to our aid if we are to
    • modesty and humility towards the Macrocosm and its Gods.
  • Title: Lecture: The Four Sacrifices of Christ
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    • Pythia, conferred upon her by the god Apollo. In this connection Apollo
  • Title: Lecture: The Four Sacrifices of Christ
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    • Pythia, conferred upon her by the god Apollo. In this connection Apollo
  • Title: Jesus and Christ
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    • God, the primeval source of his being. Within himself he could feel
    • his god even though he were insufficiently prepared, but they realized
    • their inner lives perceived God, remained useful members of human
    • longer drew near him; he could no longer experience the god within
    • consciousness, he could feel how God descended upon his soul, how his
    • soul became permeated by the God of the universe. Humanity always had
    • once sought through an external connection with the Godhead came to
    • “Outside my own being is a god who pours his essence into me.” Or
    • know God in the depths of my own soul.” Today, however, each human
  • Title: Jesus and Christ
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    • God, the primeval source of his being. Within himself he could feel
    • his god even though he were insufficiently prepared, but they realized
    • their inner lives perceived God, remained useful members of human
    • longer drew near him; he could no longer experience the god within
    • consciousness, he could feel how God descended upon his soul, how his
    • soul became permeated by the God of the universe. Humanity always had
    • once sought through an external connection with the Godhead came to
    • “Outside my own being is a god who pours his essence into me.” Or
    • know God in the depths of my own soul.” Today, however, each human
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • as was said of old, the true Temple of the Godhead — of the Divine
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • as was said of old, the true Temple of the Godhead — of the Divine
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • And the Word was with God
    • And a God was the Word.
    • The same was in the Primal Beginning with God.
    • And the Thought is with God,
    • And a God-like being is the Thought.
    • Out of the Christ-permeated, God-permeated Memory.
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • And the Word was with God
    • And a God was the Word.
    • The same was in the Primal Beginning with God.
    • And the Thought is with God,
    • And a God-like being is the Thought.
    • Out of the Christ-permeated, God-permeated Memory.
  • Title: Lecture: Preparing for the Sixth Epoch
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    • believe that a world that shows us death is a divine world. For in God
    • death. In God there cannot be death. If, therefore, God were to come
    • word) — if God were to appear, should we be able immediately to
    • believe him to be God? No, we should not! He would have to establish
    • his identity first. If a being claiming to be God were to appear, we
    • enable us to recognize him as God! Nothing of the kind exists in the
    • world. God cannot prove his identity through what is in the world, for
    • over him. We should never believe Christ to be God if He did not prove
    • God, proves His identity. Soloviev goes on to say: Nothing in the
    • realize that a God exists. If Christ had not risen, all our belief
    • curious example of a document for proving God's divinity, which we
    • in the attempt to understand by what means God reveals indisputably
    • that he is God. How different it is in the West and in Central Europe!
    • by saying: Ex Deo Nascimur, Out of God we are born; but by also
    • through which God expresses His divinity. As we try to experience and
    • say that if God were to come into the world we would need a document
    • to establish His identity, but rather we seek for God everywhere, in
  • Title: Lecture: Preparing for the Sixth Epoch
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    • believe that a world that shows us death is a divine world. For in God
    • death. In God there cannot be death. If, therefore, God were to come
    • word) — if God were to appear, should we be able immediately to
    • believe him to be God? No, we should not! He would have to establish
    • his identity first. If a being claiming to be God were to appear, we
    • enable us to recognize him as God! Nothing of the kind exists in the
    • world. God cannot prove his identity through what is in the world, for
    • over him. We should never believe Christ to be God if He did not prove
    • God, proves His identity. Soloviev goes on to say: Nothing in the
    • realize that a God exists. If Christ had not risen, all our belief
    • curious example of a document for proving God's divinity, which we
    • in the attempt to understand by what means God reveals indisputably
    • that he is God. How different it is in the West and in Central Europe!
    • by saying: Ex Deo Nascimur, Out of God we are born; but by also
    • through which God expresses His divinity. As we try to experience and
    • say that if God were to come into the world we would need a document
    • to establish His identity, but rather we seek for God everywhere, in
  • Title: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • unknown gods should come to the aid of human beings without their active
    • whom we have often mentioned, calls the sun God's monument, and in
    • Isis-Sophia, Wisdom of God, she has been slain by Lucifer, and on the wings of the
    • of God.
  • Title: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • unknown gods should come to the aid of human beings without their active
    • whom we have often mentioned, calls the sun God's monument, and in
    • Isis-Sophia, Wisdom of God, she has been slain by Lucifer, and on the wings of the
    • of God.
  • Title: Self Knowledge and the Christ Experience
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    • principally to the Father God, and in Christ he had the Son of God. In God
    • religious consciousness he looked up to God the Father. The pupils in the
    • Mystery of Golgotha, the Son of God has united with the earth's life, and
    • world-order than the animals — despite the Gods having determined us for
    • the Gods themselves.
  • Title: Self Knowledge and the Christ Experience
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    • principally to the Father God, and in Christ he had the Son of God. In God
    • religious consciousness he looked up to God the Father. The pupils in the
    • Mystery of Golgotha, the Son of God has united with the earth's life, and
    • world-order than the animals — despite the Gods having determined us for
    • the Gods themselves.
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • second Post-Atlantean epoch. — God in the Light — that is to say,
    • the Divine with a Luciferic quality; God in the Darkness — the Divine
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • second Post-Atlantean epoch. — God in the Light — that is to say,
    • the Divine with a Luciferic quality; God in the Darkness — the Divine
  • Title: Lecture: Truth, Beauty, and Goodness
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    • temple, or beheld within the temple the statue of the god, he was
    • organs. Gazing at the statue of the god, his whole heart cried out:
    • warmed and irradiated — god-inspired — thus did the Greek feel in
  • Title: Lecture: Truth Beauty and Goodness
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    • temple, or beheld within the temple the statue of the god, he was
    • organs. Gazing at the statue of the god, his whole heart cried out:
    • warmed and irradiated — god-inspired — thus did the Greek feel in
  • Title: Lecture: The Two Christmas Annunciations
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    • God makes revelation of His Being in the heavenly heights, and
    • instead turn back to the God who created the universe. This is
    • as the one and only God in an age when his people felt themselves to
    • but were really concerned with the original God, Jehovah, who lives in
    • On the one hand, the Christmas Tree, on the other, the national gods
    • their national gods.
  • Title: Lecture: The Two Christmas Annunciations
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    • God makes revelation of His Being in the heavenly heights, and
    • instead turn back to the God who created the universe. This is
    • as the one and only God in an age when his people felt themselves to
    • but were really concerned with the original God, Jehovah, who lives in
    • On the one hand, the Christmas Tree, on the other, the national gods
    • their national gods.
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • path of development in man. The god in the human being is made known
    • Thus this name was called the unutterable Name of God, the name which
    • Old Testament, this name signified the annunciation of the Godhead in
    • name of the Godhead in the human soul: Jahve. This is the fourth body
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • path of development in man. The god in the human being is made known
    • Thus this name was called the unutterable Name of God, the name which
    • Old Testament, this name signified the annunciation of the Godhead in
    • name of the Godhead in the human soul: Jahve. This is the fourth body
  • Title: Lecture: 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
    • Maximum number of matches per file exceeded.
  • 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
    • Maximum number of matches per file exceeded.
  • Title: Man as a Being: Lecture 2
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    • nothing of God, of eternal life, but only believe in these things,
  • Title: Universe, Earth and Man: Lecture I: The Egyptian period, and the present time.
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    • as gods: Zeus, Demeter, Pallas Athene, Apollo. Then we turn to the
    • his people to the “One God,” asked God — “What
    • shall I say to my people when they ask who sent me?” And how God
    • an individual God who worked and ruled at that time as the Christ
    • left for a time, one might say, the world of the Gods and dipped down
    • Gods came down at that time into the Greek temples in order to be
    • That is the secret of the Greek temple. God was present in the temple.
    • yet it would not be empty, for God was really present there. The Greek
    • which magically draws God into it.
    • The Greek temple is the body of God; it is complete in itself. The
  • Title: Universe, Earth and Man: Lecture II: Ancient Wisdom and the new Apocalyptic Wisdom. Temple sleep. Isis and the Madonna. Past stages of Evolution. The bestowing of the Ego. Future Powers.
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    • child Horus, the Goddess on whose temple was inscribed the words:
    • This Goddess was mysteriously connected with the art of healing; she
    • time the ancient Atlanteans had looked on as their Gods. These Divine
    • visions? It was the picture of the Atlantean Gods whom we once knew as
    • old Atlantean Gods acted curatively, and this was still more the case
    • virgin; the Goddess who in the Lemurian epoch was the companion of
    • was withdrawn into the circle of the Gods, she continued to interest
    • etheric Gods with whom men lived during the Atlantean period. In
    • post-Atlantean times he lost his connection with these etheric Gods,
    • related to the Gods. He now passed through the same stages again, but
    • Therefore man perceived a duality in the Godhead in the second age of
    • transitory form, and to the Gods a permanent one. In the Egyptian age
    • its numerous etheric figures of the Gods.
    • to be without a God, and to be barren and empty; but although it
  • Title: Universe, Earth and Man: Lecture III: The Kingdoms of Nature. Group-egos. The Centre of Man. The Kingdoms of Higher Spiritual Beings.
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    • may be adopted as the child of God.
  • Title: Universe, Earth and Man: Lecture V: The sacrifice of the substance by the Thrones, Kyriotetes, Dynami's, and Exusiai. Jehovah and the Elohim, and their co-operative activity in the stages of human Development.
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    • evolution of man. Through the cooperation of the Sun-Gods with the
    • Moon-God a duality arose, and we shall best understand what entered
    • which these ancient peoples symbolized in the God Baldur. He
    • Loki, the Moon-God. Hence arose the wonderful legend telling how once
    • upon a time when the Gods were playing, all creatures swore an oath
    • bestowing on him that which gave to him his divine form, “God
    • Gods. The Spirits of Form gave to man the human form, that is, the
    • The God Jehovah renounced the outer form of light; he streamed to earth
    • as a darker God, thus limiting Himself to the period between birth and
  • Title: Universe, Earth and Man: Lecture VI: The Spirits of Form as regents of earthly existence. Participation of the Luciferic beings. The formation of race.
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    • In ancient times we find Gods and Folk spirits, or group spirits, work
    • In the sculptured forms of his Gods the Greek idealized his knowledge
    • types of Gods:
    • (1) The Zeus type, to which belong the Gods grouped round Zeus.
  • Title: Universe, Earth and Man: Lecture VII: Animal forms -- the physiognomical expression of human passions. The religion of Egypt -- a remembrance of Lemurian times. Fish and serpent symbols. The remembrance of Atlantis in Europe. The Light of Christ.
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    • When the inhabitants of ancient Europe spoke of the Gods they were no
  • Title: Universe, Earth and Man: Lecture XI: The progress of man. His conquest of the physical plane in the post-Atlantean civilizations. The beginning and up-building of the 'I am.' The chosen people.
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    • appearance above. One might even say that the Gods profit by
    • participating in mankind the Gods will learn to know love, though in
    • love is imparted to man by the Gods. They have progressed so far that
    • learn to know it as a reality through man. From their heights the Gods
    • know that the Gods lack something when man does not live in love. The
    • more human love there is on earth the more food for the Gods there is
    • in heaven; the less love there is, the more the Gods hunger.
    • The sacrifice of man to the Gods is nothing else than the love which
    • the Gods — was quite different to what it became later. Indeed,
    • capable he became of looking up to the Gods the less could a certain
    • among the Atlantean gods some who suffered hunger, if we may so
    • natural clairvoyance, and man could speak of the Gods from his own
    • into the material world; and because of this the Gods were less and
    • Gods were unable to descend to ordinary humanity, but could only get
    • Gods, the Gods were known to them, and they knew they would meet them
    • man was for a time unable to behold the Gods and to be received into
    • with the higher Gods they believed in the spiritual worlds and trusted
    • am indeed connected with the Gods.” Through consciousness of this
    • God was now evolved, a God who does not appear in outward form, but
    • thyself any graven image or likeness of thy God.
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  • Title: Universe, Earth and Man: Lecture X: The reflection in the fourth epoch of mans experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
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    • the ancient Gods and their way of the Cross. The Christ-Mystery.
    • The reflection in the fourth epoch of man's experiences with the ancient Gods and their way of the Cross. The Christ-Mystery.
    • was the companion of the Gods; this was especially the case in the
    • period between death and rebirth. These Gods were Angels, or, at the
    • physical world, become a part of the Being looked up to as God of
    • Light, the Sun-God, This was the same being who was called Osiris. It
    • locusts, where the Gods of growth wash in the fourth hour of the night
    • and in the eighth of the day, with the image of the heart of the God
    • man and those ancient Gods was lost.
    • states of consciousness could still rise to the vision of the Gods.
    • Such people also enjoyed a more vivid communion with the Gods after
    • good not only for men but also for the Gods, for man takes up with him
    • the love he has won in the physical world; the Gods received back from
    • this communion with the Gods, because their love for the physical
    • participated less and less in the vision of the Gods, so that they had
    • idea developed that the Gods were losing their connection with the
    • “Twilight of the Gods.”
    • This is the actual foundation of the drama. It was felt that the Gods
    • had to withdraw from the world they had themselves created. The Gods
    • ways then took place for the Gods — those who had been the
    • Maximum number of matches per file exceeded.
  • Title: Universe, Earth and Man: Lecture XI: The reversing of Egyptian remembrance into material forms by way of Arabism. The harmonizing of Egyptian remembrance. The Christian impulse of power in Rosicrucianism.
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    • with the ancient gods, the beings we have described as Angels. Nothing
    • the gods are connected with it.
    • Gods had to be darkened, but within us dwells the sure consciousness
    • that the glory of God will appear again on earth. This certainty was
    • consciousness of the withdrawal of the glory of God and of its return
    • We see man here represented as the image of the Gods, we see how he
    • Egyptian remembrances he pictured even his gods in animal forms,
    • recognize the things of God with such certainty and clarity that they
    • the third period of civilization; here we are told of the God Maradu,
    • shown in the descent of the Gods into matter; this is presented to us
    • of the historic Buddha that had been taken possession of by a God;
  • Title: Universe, Earth and Man: Contents
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    • Ancient Gods And Their Way Of The Cross. The, Christ-Mystery.
  • Title: Universe, Earth and Man: Introduction by Marie Steiner
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    • can rise and unite himself once more with the Godhead. That this might
    • Nascimur” — Out of God we are born to the Godhead we return
  • Title: The Sense-Organs and Aesthetic Experience
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    • goddess of beauty rising from the foam that sprang from the
  • Title: The Sense-Organs and Aesthetic Experience
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    • goddess of beauty rising from the foam that sprang from the
  • Title: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Man, Offspring of the World of Stars
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    • thoughts of the Gods, which he connected with light. These worlds
  • Title: Man, Offspring of the World of Stars
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    • thoughts of the Gods, which he connected with light. These worlds
  • Title: Lecture: The Work of Secret Societies in the World
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    • God once gave us the
  • Title: Lecture: The Work of Secret Societies in the World
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    • God once gave us the
  • Title: Lecture: The Migrations of the Races
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    • of Jesus, “The kingdom of God cometh not with observation,
    • of God is within you.” (Luke 17: 20 – 21) Everything earlier was
    • brought with them the teaching of the God-revealed Word (Veda-Word),
    • personality develops, by portraying it in his gods. In his own person
    • hold of, and becomes the principle making all men equal before God.
    • in their art of sculpture had bodied forth a god, were also able to
    • understand the idea of the incarnated God. To begin with, this idea
    • Judaism, Kingdom of God, Knights Templar, Lemurian, Manu, Medes,
    • Kingdom of God,
  • Title: Lecture: The Migrations of the Races
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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: Supersensible Man: Lecture I
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    • However God-forsaken are many of those who expound science to-day,
  • Title: Supersensible Man: Lecture III
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    • grasp, said that if God had left him to create the Universe he would
  • Title: Supersensible Man: Lecture IV
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    • learns the speech of the Gods, and in the Jupiter sphere the thoughts
    • of the Gods, so in his first passage through the Saturn existence he
    • learns to know all that lives in the memory of the Gods of our
    • man acquired through having perceived the thoughts of the Gods, is
    • among the Gods!” What can grow within us as the result of
    • “man” by the work performed upon the human being by the Gods
  • Title: Supersensible Man: Lecture V
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    • what was burning in it, was sent forth into cosmic spaces to the Gods
    • thee, O Flame, I commit what is mine on Earth, that the Gods may
  • Title: Lecture: The Three Stages of Sleep
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    • manifestations of the Gods in nature. During sleep we enter
    • significance that a God should experience death. We can thus
    • came about the mighty event that God became man, and that
    • through this His power manifests as I have described. The God
    • the cosmic Being, the God Who became man. What, then, would
    • become god. This would not, however, be an absolutely good god
    • within earthly conditions becomes a god. Such a man would then
    • to a new birth. A man who had thus become a god would exist on
    • Earth as a man who had unlawfully become god-like. As the
    • Christ is a God Who has lawfully become man, we must seek His
    • antitype in the man who has become god, who, mortal no longer,
    • has unlawfully assumed the god-nature. Just as in the Christian
    • tradition we have in Christ Jesus the God Who has become man in
    • who has become god in unrighteousness, who has laid aside the
    • become god.
  • Title: Lecture: The Three Stages of Sleep
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    • manifestations of the Gods in nature. During sleep we enter
    • significance that a God should experience death. We can thus
    • came about the mighty event that God became man, and that
    • through this His power manifests as I have described. The God
    • the cosmic Being, the God Who became man. What, then, would
    • become god. This would not, however, be an absolutely good god
    • within earthly conditions becomes a god. Such a man would then
    • to a new birth. A man who had thus become a god would exist on
    • Earth as a man who had unlawfully become god-like. As the
    • Christ is a God Who has lawfully become man, we must seek His
    • antitype in the man who has become god, who, mortal no longer,
    • has unlawfully assumed the god-nature. Just as in the Christian
    • tradition we have in Christ Jesus the God Who has become man in
    • who has become god in unrighteousness, who has laid aside the
    • become god.
  • Title: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
  • Title: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
  • Title: Meditation: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of Gods
    • Godly Light
  • Title: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of the gods
  • Title: The Foundation Stone Meditation
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    • In God's I
    • Where the eternal goals of the gods
  • 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: 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: 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
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
    Matching lines:
    • personal God because, if he had done so, he could not have taught that
    • acknowledge God as a Being because the Ideas are primary and
    • will there find peoples who give names to their Gods. Turn to the
    • Egyptians and to other peoples — they too name their Gods.
    • Phoenicians, Greeks, Romans — all will name their Gods. The four
    • hundred and seventy-four Gods include all the Gods of all the
    • different peoples: Zeus, Apollo, Baal — all the Gods. The reason
    • why the peoples have different Gods is that one race has chosen twelve
    • or maybe seventeen Gods from the four hundred and seventy-four,
    • number of racial Gods is four hundred and seventy-four. And the
    • highest of these Gods, the God who came down to earth at a definite
    • knowledge that the different Gods of the peoples constitute, in their
    • Gods. It was taught that all the choirs of Gods of the peoples of
    • different Gods.
    • Lo! instead of a demon there appeared the Godhead Himself!
    • at least it was possible to prove whether a good God or a demon was
    • a forgery. In this document it was said: Behold the godless Hellenes!
    • place among the other racial Gods. Julian the Apostate was not out to
    • stock would be worshipped as a God. In the thirtieth year of his life
    • Egyptian priests declared that Plotinus bore a God within him, not a
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • revelations of the god within him, and we must speak of the fact that
    • a great deal of “God” and of the “Divine”. To
    • exists in the human soul. People speak of “God”, they speak
    • whether the religions of to-day speak of God, of Christ, or of
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
    Matching lines:
    • revelations of the god within him, and we must speak of the fact that
    • a great deal of “God” and of the “Divine”. To
    • exists in the human soul. People speak of “God”, they speak
    • whether the religions of to-day speak of God, of Christ, or of
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • telling him that the deeds of gods are needed in order to give rise
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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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: 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 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 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: The Recovery of the Living Source of Speech
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    • The Human Soul in its Connection with Godly-Spiritual
    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • that a time had arrived when the Gods had to grow out beyond what is
    • time had not yet been achieved by the Gods, and was already present
    • here on Earth in picture. What the Gods had not yet achieved is the
    • The Gods who stand above man in the various Hierarchies knew only of
    • experience of the Gods. Death came as a result of Luciferic and
    • Gods. The actual event that took place in that moment on Earth, and
    • worlds of the Gods themselves. Christ's passing through death
    • in a living manner. In the world of the Gods an event takes place of
    • Here up above, the Gods grow more and more exalted. Down below an
    • when mankind had a language of the will? The Word was with God, it
    • with God ”.
    • “And a God was the Word”.
    • And the Word was with God
    • And a God was the Word.
    • Beginning was the Word and the Word was with God and a God was the
  • Title: The Recovery of the Living Source of Speech
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    • The Human Soul in its Connection with Godly-Spiritual
    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • that a time had arrived when the Gods had to grow out beyond what is
    • time had not yet been achieved by the Gods, and was already present
    • here on Earth in picture. What the Gods had not yet achieved is the
    • The Gods who stand above man in the various Hierarchies knew only of
    • experience of the Gods. Death came as a result of Luciferic and
    • Gods. The actual event that took place in that moment on Earth, and
    • worlds of the Gods themselves. Christ's passing through death
    • in a living manner. In the world of the Gods an event takes place of
    • Here up above, the Gods grow more and more exalted. Down below an
    • when mankind had a language of the will? The Word was with God, it
    • with God ”.
    • “And a God was the Word”.
    • And the Word was with God
    • And a God was the Word.
    • Beginning was the Word and the Word was with God and a God was the
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • The Gods drew a veil over the Pleroma — which was a direct
    • of the Gods in the world of the Gods were conceived as the deeds of
    • idols and the worship of idols superseded the worship of the Gods.
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • The Gods drew a veil over the Pleroma — which was a direct
    • of the Gods in the world of the Gods were conceived as the deeds of
    • idols and the worship of idols superseded the worship of the Gods.
  • Title: The Influence of the Dead on the Life of Man on Earth
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    • of God we are born; into Christ we die’.
  • Title: The Influence of the Dead on the Life of Man on Earth
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    • of God we are born; into Christ we die’.
  • Title: Ancient Myths: Cover Sheet
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Ancient Myths: Contents
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • generation of the Gods of the Greeks. What had been spiritual
  • Title: Ancient Myths: Note
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Ancient Myths: Publishers Notes
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
  • Title: Lecture I: Ancient Myths
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    • Starting with the myths of Osiris and Isis and the Greek gods, Steiner
    • shows how humanity has been deserted by the Gods and made independent.
    • But it is only in our thinking that the Gods have deserted us. They are
    • number of Gods connected with their own life, but how they have whole
    • generations of Gods. The oldest God-generation was linked with Gaia
    • Gods, the successors of the Titans — Zeus and the whole Zeus
    • circle. We shall see how the construction of such God-myths springs
    • or Lydia, etc. These God-conceptions flowed into one another, as it
    • Tacitus; there Tacitus also describes the Gods that he finds in the
    • Gods whom he finds there. In spite of the fact that the Gods whom he
    • that he knew that in the North men had a God, that was the same God
    • incorrectly begotten that Helios, the Sun-God became so angry
    • of the Gods and the Egyptian conceptions. But again on the other
    • concept of a God — the Osiris-concept — is connected
    • through whom the Greeks learnt of Osiris, he is no longer the God of
    • the living, but the God of the dead, the God who sits on the Throne
    • of death, that is, the God whom man has to meet after death. At the
    • same time, however, the Egyptian knew: the same God who judges men
    • but inasmuch as they spoke of their Gods, they did not really speak
    • of the Osiris-nature of such Gods as primarily give judgment after
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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: The Forming of Destiny in Sleeping and Waking
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    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • The Human Soul in its Connection with Godly-Spiritual
  • Title: The Forming of Destiny in Sleeping and Waking
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    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • The Human Soul in its Connection with Godly-Spiritual
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • have spoken in this way — to bring an offering to the great God
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • have spoken in this way — to bring an offering to the great God
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • enabled one to grasp even the existence of God, etc. etc. These
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • enabled one to grasp even the existence of God, etc. etc. These
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • God. Particularly those who always speak of God reprove the
    • anthroposophical spiritual science for speaking so little of God. But
    • of God do not consider that one of the ten commandments says:
    • Thou shalt not take the name of God in vain ... and that the
    • important than continually speaking of God. Perhaps, at first,
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • God. Particularly those who always speak of God reprove the
    • anthroposophical spiritual science for speaking so little of God. But
    • of God do not consider that one of the ten commandments says:
    • Thou shalt not take the name of God in vain ... and that the
    • important than continually speaking of God. Perhaps, at first,
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • it, as it were, a kind of temple, an abode of the Godhead — if
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • it, as it were, a kind of temple, an abode of the Godhead — if
  • Title: Lecture: Salt, Mercury, Sulphur
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    • ancestor who was able to hold converse with his God. And when he came
    • his God had revealed to him, namely, that in the course of time a
    • that he held converse with his God and that he regulated his whole
    • when men had intercourse with the Gods. A very real conception of
  • Title: Lecture: Salt, Mercury, Sulphur
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    • ancestor who was able to hold converse with his God. And when he came
    • his God had revealed to him, namely, that in the course of time a
    • that he held converse with his God and that he regulated his whole
    • when men had intercourse with the Gods. A very real conception of
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • that God the Son should not be included in the Gospels! They should
    • Jesus of Nazareth, and this man's teachings concerning God the
    • That a God, a super-earthly Being, took up His abode in the man,
    • unknown to the other gods who are connected with the earth. Up to the
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • that God the Son should not be included in the Gospels! They should
    • Jesus of Nazareth, and this man's teachings concerning God the
    • That a God, a super-earthly Being, took up His abode in the man,
    • unknown to the other gods who are connected with the earth. Up to the
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • from the north towards Iran, and who received from the God, whom he
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • from the north towards Iran, and who received from the God, whom he
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • things, for, in reality, the Gods work within our experiences. We
    • think, that we only live for our own sake; yet the Gods work out
    • experiences; the Gods take them up and communicate them to their
    • give the Gods the opportunity to spin out of our life this woof
    • universe. The Gods gave us the chance to live, in order that they
    • expression of an event connected with the Gods; it forms part of that
    • woof which the Gods use for their plan of the world and which they
    • time, the deeds of Gods, and the form in which they appear to us
    • can ask: Why do the Gods allow us to grow weary? The fact that here
    • IN THE WORK, WE PARTICIPATE IN THE WEAVING OF THE GODS' IMAGES. We
    • have the privilege of sharing in a divine task, in what the Gods
    • embody in us, as an image of the whole wisdom of the Gods, what
    • Gods weave, before we gain a connection (through conception)
    • the slightest idea that whole Hierarchies of Gods are at work in
    • resolution of the Gods who follow the right course of development.
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • things, for, in reality, the Gods work within our experiences. We
    • think, that we only live for our own sake; yet the Gods work out
    • experiences; the Gods take them up and communicate them to their
    • give the Gods the opportunity to spin out of our life this woof
    • universe. The Gods gave us the chance to live, in order that they
    • expression of an event connected with the Gods; it forms part of that
    • woof which the Gods use for their plan of the world and which they
    • time, the deeds of Gods, and the form in which they appear to us
    • can ask: Why do the Gods allow us to grow weary? The fact that here
    • IN THE WORK, WE PARTICIPATE IN THE WEAVING OF THE GODS' IMAGES. We
    • have the privilege of sharing in a divine task, in what the Gods
    • embody in us, as an image of the whole wisdom of the Gods, what
    • Gods weave, before we gain a connection (through conception)
    • the slightest idea that whole Hierarchies of Gods are at work in
    • resolution of the Gods who follow the right course of development.
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • godly hero of the Mystery of Golgotha.
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • godly hero of the Mystery of Golgotha.
  • Title: Perceiving and Remembering
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    • Gods of Chaos (consciously, when out of the physical body). May the offspring
    • follow me, and may they sink down among the lower Gods of Chaos; and let them
    • not come near the upper Gods, that they may behold me. May great darkness
  • Title: Perceiving and Remembering
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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: Cover Sheet
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • by E. H. Goddard
  • Title: Between Death and Rebirth: Contents
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • for those who call themselves Christians. “Ye shall be as Gods”
  • Title: Between Death and Rebirth: Relevant Works
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture One
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Two
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    • for those who call themselves Christians. "Ye shall be as Gods"
    • Translated by E. H. Goddard and Dorothy S. Osmond
    • them, of the truth that God is present as the divine spark in every
    • are Gods!” The emphasis laid upon the words shows that He
    • Lucifer proclaimed: “Ye shall be as Gods!” This is
    • as Gods.” What does the Bible imply by giving emphasis to these
    • their force: Thou art a God, be as a God! We know with all certainty
  • Title: Between Death and Rebirth: Lecture Three
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Four
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • and of the fixed stars, finally leading to the one universal Godhead.
  • Title: Between Death and Rebirth: Lecture Five
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • by the Gods — in which, however, men must participate because
    • they are servants of the Gods — in accordance with this Plan,
  • Title: Between Death and Rebirth: Lecture Six
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Seven
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Between Death and Rebirth: Lecture Eight
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • preserved thoughts of the Gods.
  • Title: Between Death and Rebirth: Lecture Nine
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    • Translated by E. H. Goddard and Dorothy S. Osmond
    • themselves arrive at ideas of God, immortality, and so forth. The
    • there I may recognise God. But what he is seeking there is only his
    • own self made into God! In the case of many pious souls it becomes
  • Title: Between Death and Rebirth: Lecture Ten
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    • Translated by E. H. Goddard and Dorothy S. Osmond
  • Title: Christ and the Spiritual World: Lecture One
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    • Gnostics called the Son of the Father-God, and also what they called
    • we ascend to the Father-God and the Divine Silence.
    • from the Son of God; and then immediately the light vanished again.
    • illuminated by a. ray from the Son of God, who dwells in the world of
    • the course of evolution the Son of God and the Holy Spirit, and to
  • Title: Christ and the Spiritual World: Lecture Two
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    • were the ideas with which they sought to place the Son of God in the
  • Title: Christ and the Spiritual World: Lecture Three
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    • Mercury, the one later called Hermes. In the Greek planetary gods
    • to his heaven of the gods, he came into touch with the adumbrations,
    • reverenced a variety of gods. These gods were the reflections or
    • Artemis, of the various planetary gods who were the reflections of
    • figures of the gods there emerged one figure — the figure of
    • the Greeks the son of Apollo, the healing god. The weakened form of
    • And the god of the Muses, above all the god of song and
    • not politically united, but they had an ideal unity through the god
    • We see how the Greeks revered in the god they called,
    • language means “He who heals through God”. He is the
    • Nathan Jesus-child, the one who heals through God, Jehoschua-Jesus.
  • Title: Christ and the Spiritual World: Lecture Four
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    • god Kronos, the Regent of Time.
    • as his visible sign in the heavens; Apollo was not a sun god in this
    • sense. For a god symbolised by the external sun the Greeks had
    • Thus for the Greeks Apollo was a sun god, but not the
    • with many gods and spiritual beings whom we find in the West. I could
    • Elohim, or upon the Jahve-god? [On
    • precisely the god who forms man out of the Earth — that is, out
    • wisdom, since it professed the Jahve-god, had to become Geology. And
    • the soul in the symbolic likeness of a butterfly. The Jahve-god forms
    • man out of earth; and he, the Jahve-god, having become in the
    • that Moses gives out as a revelation of the Jahve-god. What Moses
    • the god whose spiritual rulership prevailed throughout the Earth.
    • The relations of all other peoples to their gods were
    • the Ego wishes to establish a relationship with its god, how does
    • commandments that arise when the Ego stands directly over against God
    • and receives from God the rule, the precept, that the Ego must follow
    • first find God entering into a covenant with his people.
    • The other gods worked with forces which are always
    • Pythia had to prepare himself, so that the god might be able to speak
    • In contrast with this we have the Jahve-god uttering his
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  • Title: Christ and the Spiritual World: Lecture Five
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    • nothing except that there was a ruling God, and he conceived a wish
    • to serve this God. But he knew nothing of what this God was, and when
    • one day he met some knights he took them for God and knelt before
    • For guilt to God doth rack his breast,
    • And pray to God that He ere long
  • Title: Christ and the Spiritual World: Lecture Six
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    • revelation of the spirit. He had vowed himself to the Jahve-god who
    • had become a moon god only in order to help the Earth forward.
    • and with God's help she will accomplish still greater things.
    • therefore — as she says — God has sent her to drive them
    • she shows the deepest veneration; she says he is beloved by God, is
    • off for his anointing and crowning under God's protection. Most
    • firmament is imprinted by God in the soul of the earth.
    • of all these movements and functions are implanted by God the Creator
    • harmony is God, and He has impressed on all souls an inner harmony as
    • in the one God are Father, Son and Holy Spirit. The sphere represents
    • through the air, and by this means, with God's permission, much
    • cannot bear being despised, as according to the law of God and
    • reverence due to God and misleading unhappy men. And now, although
    • they are always here still in the empty air, and with God's
    • permission they utter their scattered cries. Often they are God's
    • cleave to our earth-god, Jahve!” From this came a denial of all
    • all other lights, all other gods, shines the Holy Vessel — the
    • then newly in the Virgin Mother; of the Jahve-god who became Ruler of
    • all else is in movement; and so in the one God are Father, Son and
    • is imprinted by God in the soul of the earth. “
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  • Title: Perception of the Nature of Thought
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    • instance, to create validity for the idea of God; — for one did not
    • perceived. How can one doubt that God exists when thoughts of the
    • Godhead are as clearly to be seen outside as the greenness of the
    • to it as a Goddess who descends from divine cloud-heights, whom we
    • A race of err-ant gods has found existence
  • Title: Perception of the Nature of Thought
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    • instance, to create validity for the idea of God; — for one did not
    • perceived. How can one doubt that God exists when thoughts of the
    • Godhead are as clearly to be seen outside as the greenness of the
    • to it as a Goddess who descends from divine cloud-heights, whom we
    • A race of err-ant gods has found existence
  • Title: Geographic Medicine: Lecture II
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    • for the gods.
    • wisdom-filled gods of the higher hierarchies. They wanted to conquer
  • Title: Lecture: The Problem of Destiny
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    • this way), the gods and the spiritual beings who have once inspired
  • Title: Lecture: The Problem of Destiny
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    • this way), the gods and the spiritual beings who have once inspired
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • shows us the external aspect of things for, in reality, the Gods
    • sake; yet the Gods work out something through our experiences; they
    • form ideas, we have feeling experiences; the Gods take them up and
    • purpose of our life is to give the Gods the opportunity to spin out
    • over to the whole universe. The Gods gave us the chance to live in
    • Gods; it forms part of that woof which the Gods use for their plan
    • destinies are, at the same time, the deeds of Gods, and the form in
    • this problem in a different way; we can ask: why do the Gods allow
    • Gods' images. We have the privilege of sharing in a divine task, in
    • what the Gods aimed at when they placed man into the world. We are
    • an image of the whole wisdom of the Gods, what afterwards becomes
    • the Hierarchies of the Gods weave, before we gain a connection
    • Hierarchies of Gods are at work in order to produce our head, in
    • accordance with the plan and resolution of the Gods who follow
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • shows us the external aspect of things for, in reality, the Gods
    • sake; yet the Gods work out something through our experiences; they
    • form ideas, we have feeling experiences; the Gods take them up and
    • purpose of our life is to give the Gods the opportunity to spin out
    • over to the whole universe. The Gods gave us the chance to live in
    • Gods; it forms part of that woof which the Gods use for their plan
    • destinies are, at the same time, the deeds of Gods, and the form in
    • this problem in a different way; we can ask: why do the Gods allow
    • Gods' images. We have the privilege of sharing in a divine task, in
    • what the Gods aimed at when they placed man into the world. We are
    • an image of the whole wisdom of the Gods, what afterwards becomes
    • the Hierarchies of the Gods weave, before we gain a connection
    • Hierarchies of Gods are at work in order to produce our head, in
    • accordance with the plan and resolution of the Gods who follow
  • Title: Mission of Folk-Souls (1929): Synopses
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    • conditions changed. Ragnarok, twilight of Gods.
    • God of all humanity. We are bound as Anthroposophists to reject
  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • God Jahve describes Himself in the Semitic people as the God Who
    • generations. By describing Himself as ‘I am the God of Abraham,
  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • started from several gods. Begin with the trinity of ancient India,
    • and teachings about the gods appear, but also in the philosophies, in
    • represent the one god, the Monon.
    • Monon in India was soon divided into a trinity, as the one god of
  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • of similarity to other mythologies and concepts of the gods, is
    • external details in the stories of the gods and tries to prove that
    • the figure of one particular god appears in one mythology, and it
    • its mythology or other teachings regarding the Gods, or even at its
    • and spoke of a sort of Unity of the Godhead, because he really looked
    • Beings immediately above man. The old gods, those who were active
    • before the gods intervened in the life of the human soul, who could
    • Thus, therefore, the figures of the gods, which placed
    • were the figures of the gods who worked directly upon his soul, and
    • Potion of the Gods, that divine Potion which once upon a time in the
    • these individual Gods correctly. The Germanic Scandinavian man
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • having a God offered him, who had descended to the physical plane in
    • of Palestine, look ye upon the Messiah, who contains God within Him,
    • Gods has been, and how they entered into relation with other powers.
    • Lucifer having come into conflict with that which comes from the Gods
    • of the gods.’ Ragnarok, the Twilight of the Gods
    • in the wonderful picture of the Twilight of the Gods. That is the
    • occult background of the Saga of the Twilight of the Gods.
    • of the Gods’ because he overcomes even that power by which Odin
    • he plays it in the Twilight of the Gods. When we understand this rôle
    • Twilight of the Gods.’
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • of the ‘Twilight of the Gods’, it will be well to form a
    • the tribal ‘ I ’, and in the God Thor he
    • God who really presented him with the individual ‘ I ’.
    • But he felt this God to be still united with the collective spirit of
    • forth. Sif is the being who unites herself with the God of the
    • the God Thor had given to the human soul, now viewed from the
    • of the ‘ I ’ by the God Thor or Donar to the
    • philosophy. This God had to prepare all this for the Spiritual Soul
  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • Scandinavian mythology or teaching of the gods, which in an
    • Tacitus relates about the goddess Nerthus. The chariot of the goddess
    • goddess represented that which can be presented to the human bodies
    • man. Njordr, who is inwardly related to the goddess Nerthus, is her
    • Scandinavian felt in his soul something of the arrival of a god who
    • earthly-physical. Freyr the god, and Freya his sister, who here in
    • the North were once upon a time specially beloved gods, were thought
    • of the Gods’ there is contained a significant vision of the
    • of the Gods’, correspond with that which is to appear to
    • also is told us in the ‘Twilight of the Gods’.
    • a god who would receive his mission only in the future. Only
    • forth to us out of the ‘Twilight of the Gods’, that a
    • people, but it recognizes the god of humanity.
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • not give way to the easy course of assuming the existence of an abstract God,
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • not give way to the easy course of assuming the existence of an abstract God,
  • Title: Christ and the Human Soul: Contents
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    • Ahriman: on the one hand opponents of the Gods and, on the other,
    • that a God of the upper worlds should be leader of Earth-evolution.
  • Title: Christ and the Human Soul: Lecture One
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    • of God. And let us bear in mind that the High Court held such a claim
    • the command of God Moses was able to strike a rock with his staff so
    • himself being led by God. Who was the God of Moses? We will in the
    • guiding God of the Old Testament, in the Lord of Moses.
    • everywhere it could divine the existence of its God and Lord; but
    • meditation: “How does God speak in my own heart?” He went
    • Commandments. The God proclaimed his Will to man through the
    • his God as such. As little through Wisdom as through Will could the
    • that God could be reached through Wisdom as little as he could
    • “Not through Will and not through Wisdom is God to be known”
    • sound to us from those ages. Through what, then, was God to be known?
    • us there is in the words spoken to Job: “Reject God and die!”
    • the Godhead. If we could not carry our individuality through death,
    • love of God through death, we must carry with us that which kindles
    • did a sea divide so that the people of God could go through? No! A
    • seen. Of a man it could be said that God dwelt in him. The pagan had
    • love beyond death, so that he will be able to stand before his God as
    • Golgotha has it become true to say: “Love God above all, and
    • Mysteries. But Love was given when God became man in Christ Jesus.
    • between God and man and all men among one another — the
  • Title: Christ and the Human Soul: Lecture Two
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    • our ideals on into the future world as the God of Nature bears the
    • have hearkened to the command, “Love thy God above all.”
  • Title: Christ and the Human Soul: Lecture Three
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    • thou wilt be God, help thyself and us!” The malefactor on the
    • regarded as an opponent of the progressive gods, as an enemy who
    • crosses the creative plan of those gods to whom reverence is rightly
    • important role in the universe to an enemy of the gods. And we must
    • progressive gods have assigned to Lucifer and Ahriman roles in the
    • as the opponents of the gods, and on the other hand as being
  • Title: Christ and the Human Soul: Lecture Four
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    • Christ die, why did the God die, in a human body?
    • The God died because the evolution of the universe made
    • necessary that a God of the upper worlds should become the leader of
    • When the Luciferic temptation came, the progressive gods
    • progressive gods said — and the words are there in the Bible —
    • ... the Logos was with God, and man was with the Logos, with God. And
    • must feel in our souls that the God had to die so that he might be
    • endowment which the gods had allocated to me before the Luciferic
    • gods intended me to be from the very beginning of the Earth.”
    • it by the gods.
  • Title: Search for the New Isis: Lecture I: A Christmas Lecture
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    • Jahve or Jehovah, that Jehovah-God who is connected with all that is
    • growth of plants, animals and men. Jahve is that God who can never,
    • forsaken by God in order — in this forsakenness and loneliness—
    • to the national gods which are just so many Jehovahs and no Christ
    • the Angel's revelation of God above and peace on earth beneath. Only
    • the power of their hearts announced that the Godhead was revealed in
  • Title: Search for the New Isis: Lecture II: The Quest for Isis-Sophia
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    • has often been mentioned here, calls the sun God's monument, and in
    • Wisdom of God:
    • Wisdom of God.
  • Title: Search for the New Isis: Lecture III: The Magi and the Shepherds: The New Isis
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    • the life of inner emotion. “Revelation of the God from the
  • Title: Search for the New Isis: Lecture IV
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    • the spiritual in the macrocosm, had seen Gods or, ultimately,
    • God. But then there arose this strong instinct: “Looking into
    • world. It was not the Gods who created man, but man who, out of his
    • life of soul, created the Gods.” This was what was placed
    • poem of ancient India addressed to the God Varuna:
    • God of changes, who causes the air to blow through the forests (the
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • personal God, when it is said that I prefer to speak of the Divinity,
    • not of God, when it is asserted that what is called “the
    • sense to deny personality in God. One arrives, on the contrary, at
    • super-personality of God. The most thorough refutation of pantheism may
    • being.” And one who wishes to comprehend God with one idea, does
    • not know that all possible ideas cannot comprehend God, because all
    • ideas are in God. But the recognition of God as a being who has
    • deepened. If we say that God is revealed in our own hearts and souls,
    • are aroused by spiritual science itself, the name “GOD” is,
    • Commandments, “Thou shalt not take the name of the Lord thy God
    • fulfilment of this command, if the name of God is not perpetually on
    • Galileo, the glory and majesty of God and devotion to Him can only be
  • Title: Lecture: The Spiritual Communion of Mankind
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    • the Summer he feels himself united with the Upper Gods. And in those
    • contact with the Upper Gods. He availed himself of his natural
    • of his deepest feelings to make a sacrificial offering to the Gods
    • Midsummer, a solemn offering must be made to the Upper Gods in
    • if every Summer he is mindful of how the Upper Gods have given him
    • back again, as it were, to the Gods.” In this way the men of
    • Upper Gods were now offered up to them in upward-streaming feelings.
    • inmost soul to the Upper Gods was being inscribed into an outer
    • which the soul desired to send upwards to the Gods as an offering for
    • must ever and again be given back to the Gods at the time of Midsummer.
    • together with the Gods; he must now develop purely human thoughts.
    • inwards, into the interior of the earth. He turns to the Lower Gods.
    • he too is shut off from the cosmos and comes nearest to the God who
  • Title: Lecture: The Spiritual Communion of Mankind
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    • the Summer he feels himself united with the Upper Gods. And in those
    • contact with the Upper Gods. He availed himself of his natural
    • of his deepest feelings to make a sacrificial offering to the Gods
    • Midsummer, a solemn offering must be made to the Upper Gods in
    • if every Summer he is mindful of how the Upper Gods have given him
    • back again, as it were, to the Gods.” In this way the men of
    • Upper Gods were now offered up to them in upward-streaming feelings.
    • inmost soul to the Upper Gods was being inscribed into an outer
    • which the soul desired to send upwards to the Gods as an offering for
    • must ever and again be given back to the Gods at the time of Midsummer.
    • together with the Gods; he must now develop purely human thoughts.
    • inwards, into the interior of the earth. He turns to the Lower Gods.
    • he too is shut off from the cosmos and comes nearest to the God who
  • Title: Lecture: Michelangelo
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    • translator by E. Goddard. London reference Z-339.
    • Translated by E. Goddard
    • rest are gods: that makes artistic study a matter of storytelling.
    • the statues of the Greek gods breathe only the air of the gods,
    • God.” Yet when we enter the most important chapel of
    • powers, he painted the Father God on the ceiling of that chapel.
    • really do feel as if God the Father were surging through the still
    • we ourselves stand. We live together with this God the Father; we
    • paints this with God the Father surging through space with hand
    • light which passes from the index finger of God to that of Adam, who
    • space-ordering powers, God the Father conceals the figure of a young
    • God the Father who conceals her in His raiment. Michelangelo can see
  • Title: Lecture: Michelangelo
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    • translator by E. Goddard. London reference Z-339.
    • Translated by E. Goddard
    • rest are gods: that makes artistic study a matter of storytelling.
    • the statues of the Greek gods breathe only the air of the gods,
    • God.” Yet when we enter the most important chapel of
    • powers, he painted the Father God on the ceiling of that chapel.
    • really do feel as if God the Father were surging through the still
    • we ourselves stand. We live together with this God the Father; we
    • paints this with God the Father surging through space with hand
    • light which passes from the index finger of God to that of Adam, who
    • space-ordering powers, God the Father conceals the figure of a young
    • God the Father who conceals her in His raiment. Michelangelo can see
  • Title: Presence of the Dead: Lecture Three: Awakening Spiritual Thoughts
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    • creatures of the developing Godhead in one form or another, even if
    • presented sacrifices to the gods, the first fruits of the field and
    • sacrificed to the gods, the people partook of the remainder.
    • external material culture to the gods.
    • civilization to the gods. Everything is different now from the way it
  • Title: Presence of the Dead: Lecture Six: Faith and Knowledge
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    • an I. That is when the wisdom we have brought with us from the gods,
    • with the voice and the power of the gods, we would no longer
    • in its childhood, humanity was taught by the gods. In the process of
  • Title: Presence of the Dead: Lecture Seven: Robert Hamerling: Poet and Thinker
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    • understood, as I learned when I met a man in a godforsaken place
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • assigned to them by the Jahve-Gods into the realm where they can flit
    • conscious of it, is the River God of the Rhine. The elemental being
    • “It is God's Will”, “Dieu le
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • assigned to them by the Jahve-Gods into the realm where they can flit
    • conscious of it, is the River God of the Rhine. The elemental being
    • “It is God's Will”, “Dieu le
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • one spoke of the unutterable name of God in the soul, a name which
    • congregation in eurhythmic gestures. The origin of God's
    • way in which modern people think about God in the different
    • religions. To think of God as the highest Being, does not imply
    • every delusion. What do most people imply when they speak of “God”?
    • mean, when they speak of God? It is an Angel, an Angelos —
    • their own Angel whom they call God! It is nothing else, my dear
    • and it is this Angel-being whom they call God. Though they do not
    • speak of it as an Angel, though they name it “God,” they
    • faiths is that their idea of God does not go beyond the Angel. As a
    • they wish to leave everything to God, who will carry their soul
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • one spoke of the unutterable name of God in the soul, a name which
    • congregation in eurhythmic gestures. The origin of God's
    • way in which modern people think about God in the different
    • religions. To think of God as the highest Being, does not imply
    • every delusion. What do most people imply when they speak of “God”?
    • mean, when they speak of God? It is an Angel, an Angelos —
    • their own Angel whom they call God! It is nothing else, my dear
    • and it is this Angel-being whom they call God. Though they do not
    • speak of it as an Angel, though they name it “God,” they
    • faiths is that their idea of God does not go beyond the Angel. As a
    • they wish to leave everything to God, who will carry their soul
  • Title: Anthroposophy Introduction: Lecture I: Anthroposophy as What Men Long For Today
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    • of that God who guided the soul through those regions in which the body
    • form. It was this God who spoke in the soul as the voice of conscience.
  • Title: Anthroposophy Introduction: Lecture VII: Dream-life and External Reality
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    • My dear friends, we can very well say that it is done by God, by the
  • Title: Anthroposophy Introduction: Lecture VIII: Dreams, Imaginative Cognition, and the Building of Destiny
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    • done by himself; the rest is done by the gods in and through him. The
    • indebtedness to life and recognise the necessity of owing the gods what
    • to the gods and say: One half of our life on earth cannot really be
    • what the gods think about the deeds and thoughts of our waking life,
  • Title: Roman Catholicism: Lecture II
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    • slander, calumny, and abuse.” Cordara actually says that God
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • was said to be “what the Gods willed.” The world was
    • divided for man into what the Gods have willed and what the Gods have
    • one with it; we are finding our way to the Gods, and to our own
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • was said to be “what the Gods willed.” The world was
    • divided for man into what the Gods have willed and what the Gods have
    • one with it; we are finding our way to the Gods, and to our own
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • himself to be supported and impelled by gods of wind, river and all
  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • himself to be supported and impelled by gods of wind, river and all
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • [4:9 But now, after that ye have known GodGal. 4:3,9]
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • [4:9 But now, after that ye have known GodGal. 4:3,9]
  • Title: Agriculture Course: Address by Dr. Rudolf Steiner
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    • or foolishness is “wisdom before God,” that is to say, before
    • God.”
  • Title: Agriculture Course: Lecture 2
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    • say, thanks be to God that silica is very widespread on the Earth
  • Title: Lecture: The Significance of the Mass
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    • Descent of God into the world,
    • Spiritual. “The Spirit of God brooded over the
    • image of the Godhead. The Godhead is represented in the
    • Paternoster. First comes the reference to the living God in
    • God, of the Logos Who had become Flesh in Christ; and then
  • Title: Lecture: The Significance of the Mass
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    • Descent of God into the world,
    • Spiritual. “The Spirit of God brooded over the
    • image of the Godhead. The Godhead is represented in the
    • Paternoster. First comes the reference to the living God in
    • God, of the Logos Who had become Flesh in Christ; and then
  • Title: Influence of Spiritual Beings Upon Man: Lecture IV
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    • on ancient Saturn, in the most literal sense a likeness of his Godhead.
  • Title: Influence of Spiritual Beings Upon Man: Lecture VII
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    • in the Christian sense, one calls the actual “Godhead.”
    • relationship to the Godhead.” The student of spiritual science
    • people. They revered as the highest God, Yahve or Jehovah. But for them
    • whom they acknowledged as their God. They said, however: He who directs
    • before God.” In ancient Hebrew he was also called the “Countenance
    • of God,” because when a member of the Old Covenant looked up to
    • God he felt that Michael stood before Him and was the expression of
    • He was therefore called literally the Countenance of God.
    • the Gods by turning his attention completely away from outer reality;
    • and spirit of the Gods were brought to expression in the laws of external
  • Title: Influence of Spiritual Beings Upon Man: Lecture IX
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    • beings whom they called the Gods. These men were descending deeper into
    • a physical corporeality; but the beings whom they revered as the Gods,
  • Title: Influence of Spiritual Beings Upon Man: Lecture XI
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    • whom the Greeks have known as the figures of their Gods to come with
    • phrase to say that the Grecian temple is a dwelling-place of the God.
    • its most intensive. Then it is the shelter of the God who is to dwell
    • in it, because the God can dwell in the forms. Only thus does one really
    • the temple. The Greek temple is the abode of the God. The Romanesque
    • being the abode of the God — so is it true that the Gothic cathedral
    • something whereby, if we may say so, the Gods may dwell with him, whereby
    • he secures to the Gods an abode in the earthly sphere. If it is brought
  • Title: The Fifth Gospel: Lecture I
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    • forms, when they presented the battling gods, or the men in
    • whose souls the battling gods acted; also how the divine
  • Title: The Fifth Gospel: Lecture III
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    • devolving evolution. The Christ-Being had to feel the godly
    • of Nazareth. A god gradually became a man.
    • the weakness of the god who became man with the words: You
  • Title: The Fifth Gospel: Lecture IV
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    • that God himself had spoken to the old prophets and that
    • God.
    • demons for gods, even to depict wild demonic powers in
    • sacrifices were being made to a certain god at a pagan
    • believed, by their gods. And then arose, instantaneously,
    • gods' blessings. While that happened, while they were
    • left him and the people around him who thought their god
    • conceived, bath qol is to be distinguished from God's
    • voice of God was part of a larger theophany, while for
    • interprets as the voice of God (compare Babylonian SoTah
    • 10:15 And the voice spake unto him again the second time, What God10:13,15;
    • God, which was held to be super-sensible, but the echo of
  • Title: The Fifth Gospel: Lecture V
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    • dwells, founded by the old gods and spirits – they
    • temptation; he knew though how to serve the gods and was
    • what one could know on the earth; which, however, the god
    • lain upon the altar where instead of gods there were demons
    • then the god's mission on earth struck him: I am not
    • here to tell men how the gods brought the spirit down to
    • understandable in a god: He didn't know that it was
    • form as the pagan gods were worshiped, and when that is
  • Title: Lecture: Reading the Pictures of the Apocalypse: Appendix: Cosmogony
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    • separated. The faithful reverence of the person of Christ, the god of
  • Title: Lecture: Reading the Pictures of the Apocalypse: Appendix: Cosmogony
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    • separated. The faithful reverence of the person of Christ, the god of
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture One
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    • and Man, surrounding a throne where sits the spirit of God. Twenty-four
    • elders are sitting around the throne of the spirit of God. “And
    • God sent out into all the earth.”
    • dull clairvoyance. At that time human beings were closer to God than
    • when they again approach God and become clairvoyant. Every point on
    • descended from the womb of God it found a human animal on earth. These
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Two
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    • way then typically expressed: “My God, my God, how you have glorified
    • Eli, Eli, lama sabachthani? that is to say, My GodMatt. 27:46
    • Eloi, Eloi, lama sabachthani? which is, being interpreted, My GodMark 15:34)
    • also, “My God, my God, how you have glorified me!” They
    • the “Gotterdammerung,” the twilight of the gods.
    • blood and made us a kingdom, priests to his God and Father, to him be
    • (who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,1:6 And hath made us kings and priests unto GodRev. 1:5,6)
    • Apocalypse speaks of: “... a Kingdom, priests to his God and
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Three
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    • Ancient Roman goddess of
    • with the Greek goddess Artemis.
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 1: Lecture Four
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    • and the name of the god who is connected with the formation of the I is
    • to Odin, who is a god of the wind and races around in storms.
    • the beginning of God's creation.”
    • (And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of GodRev. 3:14)
    • slain for the word of God and for the witness they had borne ...”
    • says two witnesses of God appear, who lie as if dead for three and one-half
    • But after three and one-half days a breath of life from God entered
    • (11:11 And after three days and an half the Spirit of life from GodRev. 11:10,11)
    • the breath of God. This is the becoming of the individual human I: through
    • the infiowing of the Odem of God through which the human being became
    • God, it was the tree of life. By becoming earthly, the human being was
    • initiate. Abel was a man of God who voluntarily lived from what was
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Two
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    • with God was still too great. The Persians, on the other hand, were
    • The seven spirits of God,
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Three
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    • earth's productive powers. The Nordic myth of the Twilight of the Gods
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Four
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    • of God, who stands behind the physical world. The ancient Hebrew nation
    • to this God. They also had a religious service to Zarathustra, which
    • of the senses. That is why God had to descend into this sense perceptible
    • experience the power of God that flows to them as “manna.”
    • (when I come unto the children of Israel, and shall say unto them, The GodExodus 3:13)
    • you! Yahweh is the unpronounceable name of God. The name “I”
    • name of God that human beings are only permitted to receive, sanctified
    • (And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. \
    • 3:2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Five
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    • the goddess of Ephesus.
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Six
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    • beings is reflected in the world of ancient Greek gods and in every
    • The gods of the European
    • but they were not as “densified” as the Greek gods. The
    • needed in order to prove that something like this existed. But if God
    • empty if, in the fourth epoch, the Yahweh-Christ-God
    • would have become the godless epoch if Christ had not descended into
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Eight
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    • 9:16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. \
    • 9:17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Ten
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    • What confronts us today as nature is the achievement of the gods. In
    • will be close to God, they will have completely spiritualized themselves.
    • 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. \
    • 12:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. \
    • 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. \
    • 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. \
    • 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Eleven
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    • the Lord God formed man of dust from the ground and breathed into his
    • 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. \
    • 12:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. \
    • 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. \
    • 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. \
    • 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. \
    • 17:17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. \
    • 18:5 For her sins have reached unto heaven, and God hath remembered her iniquities. \
    • 18:8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. \
    • 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. \
  • Title: Lecture: Reading the Pictures of the Apocalypse: Part 2: Lecture Twelve
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    • the seal of the living God, and he called with a loud voice to the four
    • servants of our God upon their foreheads.’ And I heard the number
    • (7:3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our GodRev. 7:2–5)
  • Title: Lecture: The Templars
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    • world would be better if it had been made, not by Gods, but by men. Many
    • history can humanity develop to freedom. And if the Gods were to turn away
    • the Word. “In the beginning was the Word, and the Word was with God,
    • to the true and genuine Sons of the Gods who bring forward normal evolution,
    • does He say to these true Sons of the Gods?
  • Title: Lecture: The Templars
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    • world would be better if it had been made, not by Gods, but by men. Many
    • history can humanity develop to freedom. And if the Gods were to turn away
    • the Word. “In the beginning was the Word, and the Word was with God,
    • to the true and genuine Sons of the Gods who bring forward normal evolution,
    • does He say to these true Sons of the Gods?
  • Title: An Occult Physiology: Lecture 1: The Being of Man
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    • whole World. He is a revelation of the Godhead of the World! And,
  • Title: Genesis: Lecture I
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    • God created the heaven and the earth, they convey to him
    • and images of “heaven and earth,” of “Gods,”
    • beginning God created ...), must in no wise associate it with any
    • when he utters the words: In the beginning God created the heaven and
  • Title: Genesis: Lecture II
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    • more that in the word bara — “in the beginning the Gods
    • one simply says “And the spirit of the Gods moved upon the
    • And the spirit of God (the Elohim) moved upon the face
    • the sentence And the Spirit of God moved upon the face of the
    • Spirit of God moved upon the face of the waters, but that did
    • substance of the memorable verse: And God said, Let there be
  • Title: Genesis: Lecture III
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    • moment indicated by those meaningful words of the Bible: And God
    • languages in words somewhat like this: “The Gods made a
    • goal of the Gods! I ask you to feel the immense significance of this
  • Title: Genesis: Lecture IV
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    • Spirit of God moved upon the face of the waters really mean that
    • mighty words: And God said, Let there be light: and there was
    • There is a sentence in Genesis which is rendered And God divided
    • God called the light Day. This is a real stumbling-block for the
    • dies — god and day. There is an essential inner
  • Title: Genesis: Lecture V
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    • the passage in which the words ring forth And God (the
    • And God called the light Day (yom), and the darkness
    • [The English Authorised Version is: And God said, ... let them be
  • Title: Genesis: Lecture VII
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    • stage in the Genesis account the momentous words occur And God said,
    • writer of the Genesis account when to the words And God said, Let
    • there be light he adds: And God saw the light. In this ancient
    • say merely And God saw the light, but that He saw that it was
    • external. Thus when in Genesis we come to the words God saw the
    • reads And God saw the light ... could not have been spoken in
    • “day,” to leave out the words: And God saw ...
    • On the first “day” it reads: And God saw the light,
    • of the first day, it says: And God said, Let there be a firmament
    • waters ... and it was so. And God called the firmament Heaven. And the
    • And God saw ..., which we find on the first day, is left out
  • Title: Genesis: Lecture VIII
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    • God said, Let us make man, anyone sensitive to warmth would have
    • God ... breathed into his nostrils the breath of life, unless
    • the expulsion from Paradise according to which the Godhead placed the
    • And out of the ground the LORD GodCh. II, v.19
    • And GodCh. I, v.26,
  • Title: Genesis: Lecture IX
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    • For the Lord God had not caused it to rain upon the earth
    • “day” of creation: And God made two great lights; the
    • And the Lord God formed man of the dust of the ground.
  • Title: Genesis: Lecture X
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    • as follows: And the Lord God ... breathed into his nostrils the
    • created, in the day that the Lord God made the earth and the
    • called “God,” and Jahve-Elohim called “the Lord
    • God” — the Lord God made the earth and the heavens.
    • creation, because it says that God created man, should also look at
  • Title: Errors in Spiritual Investigation
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    • God in himself” this God that man finds in his inner being
    • is usually nothing other than his own I or ego made into God. With many
    • mystics we find, when they speak of the “God within,”
    • nothing other than the God imprinted with their own egos. Mystical
    • immersion in God is at times nothing but immersing oneself into
    • God is often only disguised self-love.
    • looks sighing to her patron god, Time, which promises her victory and
  • Title: Errors in Spiritual Investigation
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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: Lecture: Wonders of the World: About the Transcripts of Lectures
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Contents
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • Impulse into human evolution and the activity of the planetary gods. (21st
    • The true meaning of ordeals of the soul. Progressive gods and backward
  • Title: Lecture: Wonders of the World: Cover Sheet
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Back Cover Page
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • assigned by them to their gods. Modern man with his dependence on
  • Title: Wonders of the World: Complete Edition of Works
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • 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: Deeper Secrets: Appendix I
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    • perceive spiritual beings behind natural phenomena, he should make gods
    • the Psalms. “The heavens declare the glory of God; and the firmament
    • perceive God behind, yet separate from, material objects, and so also
  • Title: Deeper Secrets: Appendix III
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    • “Behold! The Lamb of God!”
  • Title: Deeper Secrets: Lecture II
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    • Saturn, Sun, Moon and Earth, have the gods worked at the development
    • in the things of the visible world, he draws near to the God Jahve.
    • God who lives and moves in the outer phenomena of the universe.
    • organism which until then had been the work of the gods and which had
    • independently and that which for long ages had been the work of the gods
    • of the gods, namely the physical nature of humanity which had come into
    • The meaning of the words is in no wise that God will make the Israelites
    • the Ego, the ‘I', the Godhead speaks; earthly conditions have
    • of God.”
  • Title: Deeper Secrets: Lecture III
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    • aspire to the higher form of clairvoyance, but who worshipped the god
    • God is able of these stones to raise up children unto Abraham.”
    • (our father: for I say unto you, that God).
    • own constitution, and also receive back as a gift from their God, what
    • but by that which is everywhere round about us. The children of God
    • be visible. Out of these stones God's word is able to raise up children
    • were to be turned from the direction leading to the ancient gods into
    • stones, the sons of God — that is, the race of Man — could
  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • And the gods have ceased
  • Title: The Supersensible Being of Man and the Evolution of Mankind
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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: 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 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: 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: 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: 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: Universal Human: Cover Sheet
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    • “Individuality and the Group-Soul” and “The God
    • Within and the God of Outer Revelation” appear in German in
    • group-soul — The God within and the God of outer revelation
  • Title: Universal Human: Lecture Two: The God Within and the God of Outer Revelation
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    • God Within and theGod of Outer Revelation
    • felt, “I am grateful to the God who reveals himself to me
    • within me. I turn my gaze away from the outer world, and the Godhead
  • Title: Universal Human: Lecture Three: The Lord of the Soul
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    • responsibly, and through which God would speak. That is why it
    • referred to as the angel of God. Such a statement would have taken
  • Title: Universal Human: Lecture Four: The Universal Human: The Unification of Humanity through the Christ Impulse
    Matching lines:
    • evolution was faced with the fact that what the gods guiding the
    • with God.” It is nothing more than mere human wisdom.
    • we cannot say that there are good gods on the one hand and the evil
    • gods Ahriman and Lucifer on the other. We must not assume that a
    • Ahriman to be locked up once and for all, so that only the good gods
    • created by the good gods themselves in an earlier period so
    • “humanity.” Thus, the gods allowed humanity to be
    • people will realize that this is indeed what the good gods had
    • must operate through antitheses, through polarities. The gods could
    • the commandment, “You shall love the Lord your God with all
  • Title: Lecture: The Seeds of Future Worlds
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    • words, to an affirmation of what we may call the Father God.
    • of the Father God. It is indeed true that if anyone sets out to
    • Father God, he must be in some way ill. To be an atheist is to be
    • consciousness we can come to the Father God, but no further. It is
    • the message of the Father God. Here you may see quite clearly how
    • recognise even in theology only the Father God, and to understand the
    • of the Father God. Thus in the sense of this theology Christ is of
    • true teaching concerning the Father God.
    • implied in this. First, the belief that the message of the Father God cannot
    • there to speak of the Father God; they assumed that the Gospels were
    • there to speak of God the Son. That men can come forward with the
    • opinion that the Gospels speak only of the Father God is proof that
    • between the Father God and God the Son. These fine differences that
    • world, man comes to the Father God. From tradition, he has God the Son.
    • should apply only to the Father God and transfers it to the
    • Christ God. Modern theology has not the Christ at all; it has only
    • experiences. The man of the West makes no distinction between God the
    • Father God and the Christ, the two ideas become confused and
    • distinction between the Father God and God the Son.
    • does not permit of more than the recognition of the Father God,
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  • Title: Lecture: The Seeds of Future Worlds
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    • words, to an affirmation of what we may call the Father God.
    • of the Father God. It is indeed true that if anyone sets out to
    • Father God, he must be in some way ill. To be an atheist is to be
    • consciousness we can come to the Father God, but no further. It is
    • the message of the Father God. Here you may see quite clearly how
    • recognise even in theology only the Father God, and to understand the
    • of the Father God. Thus in the sense of this theology Christ is of
    • true teaching concerning the Father God.
    • implied in this. First, the belief that the message of the Father God cannot
    • there to speak of the Father God; they assumed that the Gospels were
    • there to speak of God the Son. That men can come forward with the
    • opinion that the Gospels speak only of the Father God is proof that
    • between the Father God and God the Son. These fine differences that
    • world, man comes to the Father God. From tradition, he has God the Son.
    • should apply only to the Father God and transfers it to the
    • Christ God. Modern theology has not the Christ at all; it has only
    • experiences. The man of the West makes no distinction between God the
    • Father God and the Christ, the two ideas become confused and
    • distinction between the Father God and God the Son.
    • does not permit of more than the recognition of the Father God,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • these early men were able to receive the wisdom of the Gods. This
    • Gods in a spiritual way. Nor did they receive these teachings in
    • wisdom consisted of teachings given by the Gods to man in regard
    • the Gods they felt that they were being reminded of what they
    • on the Earth from the Gods themselves.
    • the teachings of the Gods and who then passed them on to others
    • The Gods were
    • could be no progress in evolution. But — so said the Gods
    • The Gods were
    • namely, that the Gods themselves should acquire knowledge of
    • untouched by Ahriman; that they, the Gods, should learn of death
    • Christ. It was necessary for a God to die upon the Earth,
    • root if Ahriman alone held sway. It was necessary for a God to
    • Golgotha signified for the Gods an enrichment of wisdom, an
    • originally ordained for it by the Gods.
    • the evolution of mankind. — The Gods have gained the
    • Gods indeed allowed Ahriman to become part of earthly evolution
    • Using words of human language to describe the will of a God, it
    • resolution of the Gods to send the Christ down to the Earth
    • Without him the Gods would not have been able to introduce
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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
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Realism and Nominalism
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    • senses. If these thoughts are something which a god originally placed
    • the ancient Mystery wisdom of God the Father, looked upon the Christ
    • “Christ” wherever we read the word “God-Father”
    • of the Father” considered the Christ as the Son of God, people
    • Christ — but only a universal God. This is what Geyer said,
    • by the description of the Christ, as being merely the Son of God, and wish
    • with the genealogy of these three Godly Persons — that is, with
    • Godly Persons, were supposed to form one Godhead. The Realists
    • comprised these three Godly Persons in one idea. For them, the idea
    • was something real, hence the one God was something real for their
    • Persons of the one God — consisting of Father, Son and Holy
    • Ghost. When they summarized this Godhead, they obtained a mere word,
    • or name. Thus the three Godly Persons became separate Persons for
    • be formed concerning this Godly Trinity. A living conception of the
    • Godly Trinity was lost.
    • But it does not do this. It finds the divine-spiritual in God the Father;
    • it also finds this divine-spiritual in God the Son. If we compare the
  • Title: Lecture: Realism and Nominalism
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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: 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: 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: Cosmogony, Freedom, Altruism
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    • bounds of everyday existence, of a world of Gods and Spirits
    • not God, why does not Christ, come to the help of this or
  • Title: Lecture: Brunetto Latini
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    • the God of Love.
    • God of Love, who does not know of Him! You need only read the
    • Philosophy, of the four Virtues, and of the God of Love.
  • Title: Lecture: Brunetto Latini
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    • the God of Love.
    • God of Love, who does not know of Him! You need only read the
    • Philosophy, of the four Virtues, and of the God of Love.
  • Title: Lecture: Yuletide and the Christmas Festival
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    • Nursing mother of God,
    • place, the boys taking part in the Plays must be God-fearing,
  • Title: Lecture: Yuletide and the Christmas Festival
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    • Nursing mother of God,
    • place, the boys taking part in the Plays must be God-fearing,
  • Title: Lecture: Buddha
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    • from God — from primeval humanity — flows into this world
  • Title: Lecture: Buddha
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    • from God — from primeval humanity — flows into this world
  • Title: Lecture: Speech and Song
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    • cosmic instrument of music, while from behind it our planetary Gods
  • Title: Lecture: Speech and Song
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    • cosmic instrument of music, while from behind it our planetary Gods
  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • body. Know that this body too is from God. Physical birth hath
    • that thou art born of God not only when thine eyes gaze inwards. In
    • there also thou art born of God.” And all that the old Father
    • the stars, the Godhead of Whom the Divine-Earthly is also part,
    • God Who in earlier times only revealed Himself from the stars —
    • this passing of the Godhead through a human body — contained
    • to Nature, saying: “Out of God is this Nature born.” Now
    • Thus God the Father
    • life in God the Son, in Christ, could now be added to the primeval
    • truth of birth from God the Father, and to Ex Deo Nascimur was
    • to the truth “Out of God the Father we are born” —
    • Cosmos. And so the Cosmos is void of God, bereft of Christ, for
    • Christ, the God in the man Jesus of Nazareth. Many who contemplate
    • heavens are bereft of God, they are a part of Nature and men can no
    • “Out of God we are born as physical human beings” —
  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • body. Know that this body too is from God. Physical birth hath
    • that thou art born of God not only when thine eyes gaze inwards. In
    • there also thou art born of God.” And all that the old Father
    • the stars, the Godhead of Whom the Divine-Earthly is also part,
    • God Who in earlier times only revealed Himself from the stars —
    • this passing of the Godhead through a human body — contained
    • to Nature, saying: “Out of God is this Nature born.” Now
    • Thus God the Father
    • life in God the Son, in Christ, could now be added to the primeval
    • truth of birth from God the Father, and to Ex Deo Nascimur was
    • to the truth “Out of God the Father we are born” —
    • Cosmos. And so the Cosmos is void of God, bereft of Christ, for
    • Christ, the God in the man Jesus of Nazareth. Many who contemplate
    • heavens are bereft of God, they are a part of Nature and men can no
    • “Out of God we are born as physical human beings” —
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • was born; he carried the Christ, and God lived in that human being.
    • united, the God and the human being? How does the “God
    • that said: It is impossible for a god, without preparation, to live
    • between God and the human being and might united the God, as a pure
    • the God, the pure Pneuma-being of pure spirit being — the psyche,
    • absolutely as a god during the evolutionary course of Christianity?
    • theology means “wisdom of God,” but it is just this
    • godly element that they wish to eliminate. And then there is the other
    • being. They speak of a God — of a true and real God.” Hence,
    • find the mention of God; but God can not possibly have
    • the Christ. Christ has become an unreal god, and Jesus an unreal man.
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • was born; he carried the Christ, and God lived in that human being.
    • united, the God and the human being? How does the “God
    • that said: It is impossible for a god, without preparation, to live
    • between God and the human being and might united the God, as a pure
    • the God, the pure Pneuma-being of pure spirit being — the psyche,
    • absolutely as a god during the evolutionary course of Christianity?
    • theology means “wisdom of God,” but it is just this
    • godly element that they wish to eliminate. And then there is the other
    • being. They speak of a God — of a true and real God.” Hence,
    • find the mention of God; but God can not possibly have
    • the Christ. Christ has become an unreal god, and Jesus an unreal man.
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • always of a duality, of good and evil, of God and the Devil, and so
    • created the story of the battle between the Kingdom of the Gods and
    • the Kingdom of the Giants did not see in the Gods an equivalent,
    • Kingdom of his God, but the thinking of an earlier, time placed
    • Asgard above, for example Asgard the Realm of the Gods, and below was
    • merely as the good God. And the error so frequently met with is this,
    • upon as the good God, and his enemy Ahriman as the evil God. In
    • they looked upon the Upper Gods which are in Asgard, and the Lower
    • Gods which are in the Realm of Ahriman, as being the All; they
    • conceived the Upper, the Luciferic Gods as being the good Gods,
    • and the others as being the evil Gods. That happened in later times.
    • otherwise, if we speak only of the duality between God and the
    • — to the Gods, to the Ahrimanic Powers, and,
    • Ormuzd of ancient times has been turned into the good God, whereas in
    • reality he is a Luciferic Power, a God of Light. As though to make
  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • always of a duality, of good and evil, of God and the Devil, and so
    • created the story of the battle between the Kingdom of the Gods and
    • the Kingdom of the Giants did not see in the Gods an equivalent,
    • Kingdom of his God, but the thinking of an earlier, time placed
    • Asgard above, for example Asgard the Realm of the Gods, and below was
    • merely as the good God. And the error so frequently met with is this,
    • upon as the good God, and his enemy Ahriman as the evil God. In
    • they looked upon the Upper Gods which are in Asgard, and the Lower
    • Gods which are in the Realm of Ahriman, as being the All; they
    • conceived the Upper, the Luciferic Gods as being the good Gods,
    • and the others as being the evil Gods. That happened in later times.
    • otherwise, if we speak only of the duality between God and the
    • — to the Gods, to the Ahrimanic Powers, and,
    • Ormuzd of ancient times has been turned into the good God, whereas in
    • reality he is a Luciferic Power, a God of Light. As though to make
  • Title: Evolution/Aspect: Other Books
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    • 0021-5 Death of the Gods (464 pp.)
    • the Goddess (288 pp. P.B.)
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • Paracelsus — thank God — he left out entirely; for
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • significance of resignation, the renunciation made by the gods during
    • evolution it is the case that the gods themselves called their
    • opponents into being. If the gods had not renounced the sacrifice,
    • we may suppose the gods had foreseen as follows: ‘If we merely
    • upon your souls): I have till now thought more highly of the gods! I
    • ‘good gods could not produce something like human freedom
    • God had allowed him to create it he would have made it much simpler
    • made simpler than it is, but the gods knew better and therefore they
    • Perhaps a god might make a triangle not having three angles? There
    • angles, as in supposing that the gods might have created freedom
    • forms part of the Divine resignation, for the gods created evolution
    • good. The gods did not shrink from the evil, which alone could give
    • the possibility of freedom. Had the gods avoided evil, the world
    • would be poor, without variety. For the sake of freedom the gods had
    • to be made by Abraham who was ready to offer his own son to God, and
    • of the renouncing by God of the sacrifice offered by the patriarch.
    • ancient Hebrew people are descended from him, God would then by
    • Everything derived from Abraham was a gift of God through the
    • Isaac would have been with God. But He renounced this and therewith
    • just as once upon a time, during the Sun-age, the gods themselves
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  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • sacrifice to his God. But it was not pleasing unto God and He would
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • or illusion as a reality. Even the Gods themselves could not taste
  • Title: Young Doctors Course: Lecture V
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    • intentions of the Gods, of the Divine Spiritual Beings behind
  • Title: Young Doctors Course: Lecture VIII
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    • God-Spirit wells.
    • being, the human body, as being a temple of the Godhead. Just
    • the Divine, the Godhead, is the ruler in the body. You may
    • not of man, but of God. It is so indeed. The body of man
    • you must see the temple of God. It is of tremendous
    • God-Spirit wells.
    • God-Spirit wells.
  • Title: Young Doctors Course: Easter Course: Lecture IV
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    • God!” (Mohammed himself did not say this, but the Angel
  • Title: Driving Force: Lecture III
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    • intervals; they felt that the Gods, weaving and flowing
    • made by the Gods.’
    • the Gods have withdrawn from mankind.
    • post-Atlantean times man felt that the Gods still lived in
    • structures resound as something an whose wings the Gods flow
    • through the world; and I experience this flowing of the Gods
    • feeling of what the Gods experienced in their souls.
    • jubilation of the Gods and the cosmic lamentation of the
    • Gods. We are able to look back to a time an Earth really
    • as the experience of the Gods in the cosmos. What must be
    • jubilation, the cosmic music of the Gods rejoicing in their
    • lamentation of the Gods over the possibility of what is
    • beings heard in ancient times the music of the Gods rejoicing
    • cosmic lamentation of the Gods whose prophetic vision showed
    • shared his experiences with the Gods (as I have shown you in
    • Greece, namely that we have lost the presence of the Gods,
    • us, so that we may once more find the Gods.
  • Title: Driving Force: Lecture V
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    • with the thoughts, which were, so to speak, God-given, like
    • feeling for his Gods was such that he turned primarily to
    • of his own life. When a man spoke of the Gods he spoke as
    • Earth. He always looked back to the Gods as the primary
    • ideas came from the Gods. That was in the days when the
    • Gods !
    • benevolent Gods with his love of ease and his wishes for
    • there were benevolent Gods to carry out their wishes without
    • nature revolts against this attitude — thank God, we
  • Title: Driving Force: Lecture VII
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    • themselves to be God-given beings of Earth. And the authority
    • Imagination of the Gods. They said to themselves : The Gods
    • the Gods.
    • upwards to Imaginations of the Gods but to THOUGHTS of the
    • Gods. Formerly it had been assumed that an actual picture of
    • Gods, whether fine weather or blizzard, whether day or night,
    • become the world of the Gods. Men no longer stressed the
    • the mist veiling the summit; they now left it to the Gods, to
    • this relationship to their Gods. Now it was Zeus who lived
    • themselves wherever there is a holy place, the God who
    • represents the group soul is within it; the God was attached
    • when we are sent down to the Earth, the Gods give over our
    • into thoughts that have become ungodly, into dead thoughts
    • thoughts that arise in man are seen by the Gods glittering
  • Title: Building Stones: Synopses
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    • mission to bring man back to God, to transform human
    • with the Moon Gods, hence his judgements were without
    • believe in the ancient Gods, to expound ancient
  • Title: Building Stones: Lecture One
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    • human destiny and professed to teach a knowledge of God and
  • Title: Building Stones: Lecture Two
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    • solely through the participation of God — or the
    • born of the co-operation of God with the father and mother,
    • God man receives his spiritual soul or “Active
    • direct creation of God working in conjunction with the
    • Easter festival. The statue of the God Attis was bound to the
    • midnight. Then the sufferings of the God were re-enacted. At
    • dawn the resurrection of the God was proclaimed. Whilst on
    • the previous night when the God was bound to the tree and
    • the resurrection of the God was announced at sunrise the
    • outbursts of joy. The statue of the God, Firmicus tells us,
    • and the tomb was opened. The God had risen. And the priest
    • comfort, ye faithful, for the God is saved and ye too will be
    • the suffering, death and resurrection of the God were
    • eyes of men may often be wisdom in the sight of God.
    • the god, man felt reassured and consoled, for the time had
    • when he said: “Take comfort, ye faithful; the God is
    • priest wished to indicate that God was still active in the
    • people saying: “The resurrection of the God is ever
    • renewed. The God is still within you.”
    • turn from God to a world of materialism of their own
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  • Title: Building Stones: Lecture Three
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    • God or the mysteries of the Kingdom of Heaven. In what sense
    • the Kingdom of God; but unto them that are without all these
    • (Unto you it is given to know the mystery of the kingdom of GodMark IV, 11.)
    • God moved upon the face of the waters.” What was the
    • out, saying, “Thou art the Son of God” — or
    • “Thou art the Holy One of God. And Christ suffered not
    • Universal God, an idea that was known only to the
    • who deny the existence of God; there are also deniers of
    • aware of the presence of God. Atheism is really sickness of
    • Christ. He believed that the soul derives from God, is
  • Title: Building Stones: Lecture Four
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    • be wisdom in the sight of God.” And Goethe then jotted
    • “In the beginning was the Word, and the Word was with God
    • and the Word was God” recall living “at-one-ment”
    • the Word was with God and the Word was a God”, by
    • the Gospels once more as the Word of God. In this connection
  • Title: Building Stones: Lecture Five
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    • Beings known to the ancient Mysteries as the Moon Gods. From
    • knows the secret of the Moon Gods his relationship to the Sun
    • Gods naturally changes also. Owing to the blunting of his
    • Gods in the surrounding world, but he can perceive them
    • Gods and this is why in his waking consciousness he
    • had a statue of the god placed beside him) was scourged
    • gods” — concluding with the words: “and ye
  • Title: Building Stones: Lecture Six
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    • gods. In essence it was as follows: when the Romans conquered
    • a people they received the gods of the newly conquered people
    • into their Olympus. They declared that these gods were also
    • Caesars saw in the gods something more than the mere external
    • They knew that the visible image of the gods concealed real
    • assimilation of other gods. And, as a rule, the worship of
    • other gods was accepted not only in an outward and exoteric
    • powers symbolized by the gods, this practice was taken for
    • their gods had been assimilated by the Romans. Thus everyone
    • into their pantheon as a new god amongst the other gods
    • Christ God who embodies a far deeper reality would thereby
    • have become one of their own gods. But the initiated emperors
    • gods; they were determined — and it was for this
    • to challenge the gods. He decided to celebrate a cult act,
    • gods. In other words, he wished to ridicule baptism in the
    • it upon himself to challenge the gods and had received his
  • Title: Building Stones: Lecture Seven
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    • “There is the man who will restore the old Gods and
    • whose authors were convinced that the old gods were still
    • gods?” Julian's instinct for truth was outraged.
    • dogma were unable to believe in the old gods, to expound the
    • not men alone, but gods, whom Julian set out to challenge.
    • Briefly they are as follows: Knowledge of God is natural to
    • inferior to that of Plato. The idea of a jealous God and a
    • God, and “Civitas terrena”, which of necessity
    • that the Christ figure was a copy of the cult-god of pagan
  • Title: Building Stones: Lecture Eight
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    • were scattered over wide areas. These images (of the gods),
    • isolated shrines, each with its statue of a God. And they
    • and say: “God is experienced within myself.” That
    • mystical experience we experience God in total and utter
    • solitude. Alone in the presence of God man experiences
    • we have brought it upon ourselves. We create our gods in our
    • responsibility for the death of that which is born of God.
    • “Son of God”. Remember that mystical experience
  • Title: Building Stones: Lecture Nine
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    • People are striving to find the way to God, but are unwilling
    • godless reason had no other choice but to abdicate. It
    • Mithras, the Secret God
    • values implies that since “God is dead”, i.e.
  • Title: Building Stones: Lecture Ten
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    • in a state of absolute harmony pre-established by God. And I
  • Title: Fall/Darkness: Description of Contents
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    • the service of the gods. Rule over these spirits passing into
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • have been better for the gods to arrange things in such a way
    • principles, whereas the gods have made excellent provision
    • of our life on earth. The gods did not intend human beings to
    • what will take them forward. It is wrong to ask why the gods
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • be. To bring about birth and death the gods need entities
    • hostile to the physical world are used by the gods to bring
    • would not have used them the way the gods do in birth and
    • by the gods to bring about birth and death. This is one of
    • evolution proceeds, the gods always rule for a time within a
    • gods for the whole of human life. When the Atlantean age had
    • gods, to govern the growth and general physiognomy of human
    • work of the gods had to become the work of human beings. This
    • fifth stage of earth evolution, work now done by the gods
    • gods and their influence has been limited to the coming into
    • evolution forces the gods to use Ahriman's messengers to
    • know God; it is much more important, she says, to get to know
    • time. Her thinking is: People will come to know God again
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • the human being has become the image of the gods in the very
    • nature. This image of the gods has been debased in human
    • history, this thought is given by the gods and through the
    • beings and the gods was much more of an exterior thing; today
    • associating with the gods; their heads do not normally know
    • always associate with the gods as whole human beings, and
    • relationship to the gods and to disembodied spirits is
    • with the gods could develop. During the times of ancient
    • — indicates that in those days people appealed to the gods
    • ‘The sons of the gods saw how beautiful these daughters
    • higher worlds. No previous century has been as godforsaken,
    • godforsaken. Still, if people were to read about the
  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • between man and the gods which belonged to the fourth
    • post-Atlantean age, taking this with him into the godless
  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • no knowledge of the Greek gods, no world of Homer, Sophocles,
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • issues — soul, immortality, God, and so on. This will,
    • maintains reverence. Man remains man and God remains God.
    • relationship to God is established through a personal
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Like Israel you struggled against God
  • Title: Jeshu ben Pandira: Lecture I
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    • the Gods feel when this occurs. The human being will then receive his
  • Title: Jeshu ben Pandira: Lecture II
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    • to us by the Gods, as a gift of the Gods, and to say to ourselves:
    • evolution has passed when human beings were led by the Gods from
    • the impulses were given to men from above by the Gods, so will man
  • Title: Aspects/Evolution: Contents
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    • The experience of God the Father is bound up with the
    • theologians speak of Christ, but what they describe is God
  • Title: Aspects/Evolution: Lecture II
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    • brought about by God, and indeed by God the Father. Man at
    • thriving the effect of the Father God. Man felt related to
    • Father God within himself. Thus you see that something which
    • “from God I am born.” Man felt he originated from
    • God, who also caused his further growth and development. When
    • spirit-permeated, God-ensouled nature alternate with
    • of their life perceived directly the Father-God, the
    • Christ-God—who had not yet descended to earthly
    • world of the Gods.
    • conscious of the Father God, but consciousness of the cosmic
    • healthy life can sense the dependence on the Father God up to
  • Title: Aspects/Evolution: Lecture III
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    • Aristotle, the highest God held sway, while lesser Gods held
    • attention in these lectures, that the only concept of God
    • modern man can reach is that of the Father God. The name of
    • the Father God. What is usually called the inner mystical
    • path can lead only to a general Godhead. Christ cannot be
    • find a general God but not Christ. It is an outlook that is
    • undifferentiated God. Drews says, “German religion must
    • When one recognizes God and man to be
    • [Imagine, to suggest, as is done here, that God and man are the same!]
    • “Christ”; i.e., to become a God-man, then there
    • God-man has no use for a historical redeemer or even for an
    • “German” religion of the God-man is not only a
    • turn to Russia's allies reminding them that God's first
  • Title: Aspects/Evolution: Lecture IV
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    • God's mercy and the sacrificial death of Jesus. Christian
  • Title: Aspects/Evolution: Lecture V
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    • would succeed in proving that God exists. To do so was the
    • have succeeded, for to prove the existence of God he would
    • age of 33, it was still possible to prove that God exists.
    • powers of thinking prove that God exists; such proof can be
  • Title: Aspects/Evolution: Lecture VI
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    • saying: Well, the animal I am eating was slaughtered by God.
    • God to everything. Naturally if one's view, one's thinking is
    • have been slaughtered by God, and there can be no objection
    • to eating what God has slaughtered.
  • Title: Aspects/Evolution: Lecture VII
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    • God held truth in one hand and the striving after truth in
  • Title: Aspects/Evolution: Lecture VIII
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    • essence or some such lovely phrase. The God within is an
  • Title: Lecture: Fall and Redemption
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    • fall of man, the human being distanced himself from the gods. Through
    • the gods. Man must turn his descent into an ascent. Out of the purely
  • Title: Lecture: Fall and Redemption
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    • fall of man, the human being distanced himself from the gods. Through
    • the gods. Man must turn his descent into an ascent. Out of the purely
  • Title: Astronomy Course: Editor's Note
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  • Title: Astronomy Course: Lecture VI
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    • Europe that attempts were made to prove the existence of God.
    • existence of God. From thought itself — from the pure
    • concept — men wanted confirmation of God's existence.
    • that the so-called ‘ontological’ proof of God's
    • to anyone within European culture to want to prove God's
    • often felt by modern man between himself and his God. Does he
  • Title: Astronomy Course: Lecture XIII
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    • of royalty declared: Had God asked his advice at the Creation
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • det vil senere komme dette barn tilgode i hele dets voksne
    • menneskets åndelige vesensbeskaffenhet. Det er godt hvis
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • det vil senere komme dette barn tilgode i hele dets voksne
    • menneskets åndelige vesensbeskaffenhet. Det er godt hvis
  • Title: Lecture: Man's Fall and Redemption
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    • an extent that it resembles a god. This is a beautiful man, in the
  • Title: Lecture: Man's Fall and Redemption
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    • an extent that it resembles a god. This is a beautiful man, in the
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • utterly false belief if we imagine that the ideas about God
    • and the Gods were esoteric in those old Mysteries. What they
    • the Beginning was the Logos, and the Logos was with God, and
    • a God was the Logos’: — It is an indication
    • Gods had to overcome those other forces, likewise the Power
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • always printed, though needless to say, only the ungodliest
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • gods had withdrawn from them. This feeling was voiced by many
    • old gods have vanished and are now behind the surface of the
    • the gods, and because of this emptiness, because it is without
    • the gods, it is Maya, the great illusion. They did not speak of
    • because it no longer contained the gods, they experienced it as a
    • strong measure the capacity to perceive the gods in the physical
    • Orientals once perceived gods in the external physical world of
    • nature. But these gods vanished from their sight. The Orientals
    • physical world no longer contained the gods. And our thought life
    • does not yet contain the divine; it is without God. We can only
    • life deprived of this divine essence, of the gods; the other part
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • gods had withdrawn from them. This feeling was voiced by many
    • old gods have vanished and are now behind the surface of the
    • the gods, and because of this emptiness, because it is without
    • the gods, it is Maya, the great illusion. They did not speak of
    • because it no longer contained the gods, they experienced it as a
    • strong measure the capacity to perceive the gods in the physical
    • Orientals once perceived gods in the external physical world of
    • nature. But these gods vanished from their sight. The Orientals
    • physical world no longer contained the gods. And our thought life
    • does not yet contain the divine; it is without God. We can only
    • life deprived of this divine essence, of the gods; the other part
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • the right way that God passed through Man in the Mystery of
    • and the ancient teachings of the Gods. If we wish to find Christ,
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • the right way that God passed through Man in the Mystery of
    • and the ancient teachings of the Gods. If we wish to find Christ,
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • after-effect, all that the Gods had implanted into them during
    • a human being, enfold the God who came down to the earth. This is
    • find this consciousness: I, who am a human being, enfold the God
    • the last gods of the godly hierarchy reaching down to the earth
    • God the Father. He felt that he was, as it were, a son of the
    • Gods. He did not feel this in connection with his body of flesh
    • God. Not the human being of flesh and blood was looked upon as
    • connection was thus felt above all in the relationship to God the
    • principle of God the Father. Everything which could be grasped by
    • from God the Father. In his own intellect he felt the influence
    • of God the Father. Cults and rituals were arranged accordingly,
    • longer thought that he enfolded a God, but he felt that he was
    • the expression of God, that he set forth a divine being. But this
    • thou art a divine being, a son of the Gods, was only revealed to
    • Gods as if they were idealized human beings. This way of setting
    • forth the Gods as idealized men proceeds from this fundamental
    • myself, so that the god within me may assert himself.
    • God; he rather strives to set forth man as purely as possible, in
    • the belief that God might then express himself through man.
    • “In the beginning was the Logos. And the Logos was with God
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • after-effect, all that the Gods had implanted into them during
    • a human being, enfold the God who came down to the earth. This is
    • find this consciousness: I, who am a human being, enfold the God
    • the last gods of the godly hierarchy reaching down to the earth
    • God the Father. He felt that he was, as it were, a son of the
    • Gods. He did not feel this in connection with his body of flesh
    • God. Not the human being of flesh and blood was looked upon as
    • connection was thus felt above all in the relationship to God the
    • principle of God the Father. Everything which could be grasped by
    • from God the Father. In his own intellect he felt the influence
    • of God the Father. Cults and rituals were arranged accordingly,
    • longer thought that he enfolded a God, but he felt that he was
    • the expression of God, that he set forth a divine being. But this
    • thou art a divine being, a son of the Gods, was only revealed to
    • Gods as if they were idealized human beings. This way of setting
    • forth the Gods as idealized men proceeds from this fundamental
    • myself, so that the god within me may assert himself.
    • God; he rather strives to set forth man as purely as possible, in
    • the belief that God might then express himself through man.
    • “In the beginning was the Logos. And the Logos was with God
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  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • God Who is introduced to man in the Old Testament gives to man, as
    • that some wise Providence — a kindly God — rules the
    • but God, and God is naught but Life.
    • Unless t'were knowledge of the Life of God.
    • Henceforth let God alone dwell in thy strivings,
    • be no materialists because they continually repeat, ‘God,
    • God,’ or ‘Lord, Lord,’ too often do not know what
    • accused him of denying God, of being an atheist, and drove him away
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • God Who is introduced to man in the Old Testament gives to man, as
    • that some wise Providence — a kindly God — rules the
    • but God, and God is naught but Life.
    • Unless t'were knowledge of the Life of God.
    • Henceforth let God alone dwell in thy strivings,
    • be no materialists because they continually repeat, ‘God,
    • God,’ or ‘Lord, Lord,’ too often do not know what
    • accused him of denying God, of being an atheist, and drove him away
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • The God who is
    • accordance with the gods' original intention. We form an earthly existence
    • that is not as the gods originally intended for us; we mix something else
    • there is in any way a wisdom-filled providence, a beneficent God
    • is but God, and God is nothing but life,
    • If it were not knowing of God's life?
    • And henceforth only God lives in your striving.
    • God! God! God!” or “Lord! Lord! Lord!”
    • “There is nothing but God! Everything is God! Everywhere,
    • everywhere is God!” He was seeking for God in everything, the
    • him a denier of God, and they therefore chased him away from the
  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • The God who is
    • accordance with the gods' original intention. We form an earthly existence
    • that is not as the gods originally intended for us; we mix something else
    • there is in any way a wisdom-filled providence, a beneficent God
    • is but God, and God is nothing but life,
    • If it were not knowing of God's life?
    • And henceforth only God lives in your striving.
    • God! God! God!” or “Lord! Lord! Lord!”
    • “There is nothing but God! Everything is God! Everywhere,
    • everywhere is God!” He was seeking for God in everything, the
    • him a denier of God, and they therefore chased him away from the
  • Title: Gospel of Matthew: Contents
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    • ancient Hebrew consciousness of God. The secret of the
    • of the living God. The founding of new communities on the basis
  • Title: Gospel of Matthew: Lecture I
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    • Iran, and who received from the God, whom he called Ahura
  • Title: Gospel of Matthew: Lecture II
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    • Psalms and holy prophet, who as a man of God worked both as
    • consciousness of God within him. This people felt the God Who
    • or Jehovah. The consciousness of God lived
    • felt. The God Who had revealed Himself to the Atlantean
    • clairvoyance behind all living things was now the God
    • coursed through the generations. The mighty God of the
    • Universe had now become the God of the Hebrews; the God of
  • Title: Gospel of Matthew: Lecture III
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    • led to an inward consciousness of God. This reversal of the
    • sucked milk, by the grace of God, from the fingers of its own
    • thoughts concerning the Godhead. Abram, or Abraham as he was
    • men could only learn of God and of divine existence through
    • thoughts concerning God were conceived in the divine wisdom
    • thoughts of God), the physical instrument implanted in
  • Title: Gospel of Matthew: Lecture IV
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    • The ancient Hebrew consciousness of God. The secret of the
    • of Occult Science it would be inaccurate to describe the God
    • Jehovah by saying, ‘He is the God of Abraham;’
    • but we must say, ‘He is the God of Abraham, of Isaac,
    • earth, a God will live in the blood flowing through the
    • recognize the God Who guides the universe. If he were to
    • recognize in the God Who revealed Himself in the
    • Folk-consciousness of the people, the same God, Who had been
    • his God with the God of the Mysteries. Certainty of
    • could be evolved, but he had to realize that the God who
    • spoke with the same voice as the eternal all-pervading God of
    • High God, Melchisedek or Malekzadik. This meeting of Abraham
    • most high God brought to him bread and the juice of the
    • it emanated from the mighty God Who fills all worlds with
    • secrets of the Godhead, of Him Who lives and weaves in and
    • expression of this Godhead. Raising his eyes to the firmament
    • man would say, ‘There God reveals Himself; and the way
    • conception, the God of the universe revealed Himself through
    • the stars. If this God was to manifest in a special way in
    • the stars — the language of the gods.
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  • Title: Gospel of Matthew: Lecture V
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    • God — to the God with whom I am concerned.’
    • before attaining to God, God had to descend through forty-two
    • their God. With them it was as if a man on awakening did not
    • successive stages through which is traced down, from God
    • from God and from Adam, down to the Jesus of this Gospel.
  • Title: Gospel of Matthew: Lecture VI
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    • find the descent of Jesus is traced back to Adam, and to God.
    • version), and in favour with God and man.’ Do we
    • stature, and in favour with God and man.’ This,
  • Title: Gospel of Matthew: Lecture VII
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    • God in human nature!
  • Title: Gospel of Matthew: Lecture VIII
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    • youngest gods, the more recent divinely spiritual forces who
    • have given us our ego; and the older gods who have bestowed
  • Title: Gospel of Matthew: Lecture IX
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    • god who — according to the Greek account — tempts
    • Father Who art in Heaven; O Lord our God, blessed be Thy
    • prayer addressed to the old Babylonian god Merodach. Some of
    • first time, be able in this way to find his God. Now it has
    • see God.’ Though not a specially good translation it
    • they will be called the children of God.’ The first of
    • They have received God into themselves; they have become an
    • outer expression of the Godhead.
    • ‘Children of God,’ even if these children of God
  • Title: Gospel of Matthew: Lecture XI
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    • of the living God. The founding of new communities on the basis
    • God, may flow into him from above. Thus we can say: Man
    • Man,’ but as the ‘Son of the living God.’
    • the living God.’ In order to understand them, we must
    • God, He Who lives, the life-spirit, the Son of the Living
    • God!
    • and the Son of God — the Son of the living God, Who
    • ‘Thou art the Christ, the Son of the living God.’
    • “Thou art the Christ, the Son of the living God
    • God”; on this rock in human nature which the surging
    • Christ has to correct him, saying: ‘It is not God Who
    • fact that a God confronts thee,’ and immediately
    • living God’ — Christ knew He could now inform
  • Title: Gospel of Matthew: Lecture XII
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    • human being who has been ensouled in this way by a god might
    • Son of the living God,’ we are concerned with a
    • Avatar,’ a God who had descended. But we have only to
    • ‘Son of the living God’ — who came towards
    • external bodily garment of the Sun-god, who thus sent His
    • when a God is to come down to Earth to give an upward impulse
    • who was evolving towards the God, so that he might be worthy
    • to receive the God into himself. To others it was given to
    • know how a God acted when He revealed Himself in a man; or to
    • the gods; gods who have constructed this temple for us out of
    • gods perceive behind all purely physical nature. So of the
    • ether body we can say: Exalted Beings live in it, Gods that
    • godlike departs with it. So the attention of the writer of
    • to gaze into spiritual worlds — ‘My God, my God,
    • body he says, ‘My God, my God, why hast thou forsaken
    • speak of those human relationships established by the God Who
    • fellowships that God, as man, was able to establish among
    • ‘Thou art the Christ, the Son of the living God,’
    • for they are the temples of the living God. Look on men as
    • image of God; you will then know that they belong to
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  • Title: Lecture: Zarathustra
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    • culture. One current derived its name from the mystical God Dionysus,
    • truth when we say: “God is at work behind
    • Children of God, enjoy eternal beauty: —
    • the “pure children of God,” who serve the highest Divine
    • sexes. In most old religious systems, Goddesses and Gods are
    • Even the Greek writers stated that the highest Godhead had perforce
    • the following words: “These God-sent Spirits shine
  • Title: Lecture: Zarathustra
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    • culture. One current derived its name from the mystical God Dionysus,
    • truth when we say: “God is at work behind
    • Children of God, enjoy eternal beauty: —
    • the “pure children of God,” who serve the highest Divine
    • sexes. In most old religious systems, Goddesses and Gods are
    • Even the Greek writers stated that the highest Godhead had perforce
    • the following words: “These God-sent Spirits shine
  • Title: Lecture: Hermes
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    • Gods, of whom the most important are Osiris and Isis, are represented
    • legends of this world of Gods have come down to us and there is
    • of external Nature. The Egyptian legend of the God and Goddess,
    • stars and planets and the other Gods. The Egyptians saw in the
    • when he beheld the retarded forces of the Gods. He looked back to
  • Title: Lecture: Hermes
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    • Gods, of whom the most important are Osiris and Isis, are represented
    • legends of this world of Gods have come down to us and there is
    • of external Nature. The Egyptian legend of the God and Goddess,
    • stars and planets and the other Gods. The Egyptians saw in the
    • when he beheld the retarded forces of the Gods. He looked back to
  • Title: Memory and Love
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    • cults. The images men formed of their gods was the source of plastic
  • Title: Memory and Love
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    • cults. The images men formed of their gods was the source of plastic
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • describe as a need of God — there is a reality in the life of soul
    • God, were it not that he has experienced the corresponding fact in the
    • feelings in the souls of men by giving them ideas and conceptions of God
    • God has granted me refreshment. We should have to despair of science if
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • describe as a need of God — there is a reality in the life of soul
    • God, were it not that he has experienced the corresponding fact in the
    • feelings in the souls of men by giving them ideas and conceptions of God
    • God has granted me refreshment. We should have to despair of science if
  • Title: Lecture: Reincarnation and Karma
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    • would our conviction be to us, that God, — by a
  • Title: Lecture: Reincarnation and Karma
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    • would our conviction be to us, that God, — by a
  • Title: Apocalypse of John: Summary of Contents
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    • God in himself: Jahve was the Ego-leader. That was the first
  • Title: Apocalypse of John: Introductory Lecture
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    • of the gods are merely inventions of popular fantasy. They
    • gods are the last relics, the last memories of the
    • the command: “Say to thy people that the Lord God has
    • to the Godhead whose being fills the world. “Say that
    • before this God could only take place in the Mysteries.
  • Title: Apocalypse of John: Lecture I
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    • found as the gods of northern Mythology. One might say that
  • Title: Apocalypse of John: Lecture II
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    • to see God in Jehovah they called this Divinity
  • Title: Apocalypse of John: Lecture III
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    • intercourse with gods and spirits. Such was the feeling of
    • the gods have not given us senses to no purpose. That which
    • to the good, by the god Ahriman. He controls it but the good
    • god Ormuzd helps man, when man puts himself in his service.
    • good spiritual beings, the servants of Ormuzd, the god of
    • what the gods intend.” To them the physically sensible
    • “The Gods have not left us a writing in the stars to no
    • Egyptian civilization men still sought the will of the Gods.
    • Commandments. What God commanded belonged to the ancient idea
    • those ancient times man beheld the vast writing of the gods
    • once the God of Light who had an enemy, external matter, the
    • of the gods, that which is only for the egotistical man
    • God,” who has “eyes like flames of fire and feet
    • God. He is now the leader of the fourth age of civilization,
    • could only be saved through God Himself appearing as man. The
    • world. The Son of God may therefore, as the leader of the
    • Spirits of God, and the seven stars.” What are the
    • seven principles are called the seven Spirits of God in man.
    • God, the sevenfold nature of man in his hand, then we shall
    • for our guidance the seven Spirits of God and the seven
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  • Title: Apocalypse of John: Lecture IV
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    • God and the seven stars. Then we saw how, through this
    • worship of the gods. And all customs connected with the horse
    • with your soul that which the seven Spirits of God and the
    • “This is the book of the generations of man; When God created man,
    • in the likeness of God made he him; and he created him male-female,
    • of his who has the seven Spirits of God and the seven stars.
    • the word of God and because of the testimony which they held;
  • Title: Apocalypse of John: Lecture V
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    • God, in such a way that one begins with the physical body.
    • it is a stranger. In the god Baldur the legend recognizes the
    • god of the earth-sun, the earth force. No being of the earth
    • can approach hire with hostile feelings. Hence also the god
    • the earth gods. Deep wisdom is hidden behind these legends,
  • Title: Apocalypse of John: Lecture VI
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    • previously was poured into him, he learned to feel God within
    • him. The God nearest to him, who pointed to his
    • “I,” he called Jehovah. This God was the
    • “I”-leader, and man felt the power of this God
  • Title: Apocalypse of John: Lecture VII
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    • in which the spirit of God is reflected. Let us suppose that
  • Title: Apocalypse of John: Lecture VIII
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    • can offer love even to God. It would amount to man being led
  • Title: Apocalypse of John: Lecture IX
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    • of some other grain. But God giveth it a body as it bath
    • in man, the temple of God. When, therefore, you form this body,
    • of God is measured it will be made manifest whether the soul
    • of God, and the altar, and them that worship therein. But
  • Title: Apocalypse of John: Lecture X
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    • single being which gods through the degree of consciousness
    • world where he lived among gods and spirits, of which an echo
  • Title: Apocalypse of John: Lecture XI
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    • Christ, which God gave unto him to spew unto his servants
    • side of God and holds the opposing forces chained.
  • Title: Apocalypse of John: Lecture XII
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    • follow God out of his own individual love. It was in
    • with God ...” Let us suppose that he allows to rise within
    • meaning): “This is the revelation of Jesus Christ which God
  • Title: Three Streams: The Epistle of Barnabas
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    • ordinances of God are great and rich unto you, I rejoice with an
    • then speaketh He to us; The sacrifice unto God is a broken heart,
    • and the glory of God shall environ thee.
    • shalt thou cry out and God shall hear thee; while thou
    • of God, offer resistance, that the Black One may not effect an
    • let us become a temple perfect unto God. As far as in us lies,
    • let us exercise ourselves in the fear of God, [and] let us strive
    • souls, though He was Lord of the whole world, unto whom God said
    • Himself to be the Son of God.
    • God came in the flesh to this end, that He might sum up the
    • this end therefore He endured. For God saith of the wounds of His
    • saith the Lord God; enter into the good land which the Lord swear
    • Lord my God and be glorified? I will make confession unto Thee
    • God, being Lord and future Judge of quick and dead, suffered that
    • His wound might give us life, let us believe that the Son of God
    • that He was the Son of God.
    • God.
    • God. Who is he that desireth to live forever, let him hear with
    • saith unto them; Thus saith the Lord your God (so I find the
    • it is not a commandment of God that they should not bite with
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  • Title: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
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    • not say so — that Lucifer is his God. The assertion that the
    • not in words: Lucifer is God.
    • declaring Ahriman to be his God.
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
    Matching lines:
    • have received from the very lips of the Gods. But men were threatened
    • possible for anything to be said to man by way of the Gods, because
    • themselves as sons of God; that is, they considered themselves
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • soul: “God be with you,” “It is God's will,”
    • himself belongs: Consider the Christians' God and then reflect
    • look up to your Gods, who are demonic beings, and really put
    • And of the God whom the Christian acknowledges the demon will say
    • — though with fear: “That is the God who now
    • the Mystery of Golgotha are approximately these: The Son of God is
    • God has died; this is easy to believe because it is foolish.
    • It is credible, perfectly credible, because it is foolish. Thus: God's
    • Golgotha. He says: The Son of God is crucified.
    • continue: “The Son of God has died. This is perfectly credible
    • because it is foolish.” The Son of God has died; it is quite
    • characteristics as a direct continuance of the working of the God
    • at least, as the Jahve-outlook was properly understood. The God of
    • Abraham, the God of Isaac, the God of Jacob, signified the continued
    • blasphemy. A God as conceived by the majority of people, a God who
    • — according to the usual telling of the story — a God who
    • but in the way usually described, would be no God of the heights. And
    • to attribute this ambition to God is blasphemy. Only when we come to
    • of the Godhead. As I have explained, the error we have been talking
    • seeing God in us. It is also false to say: I am a quite high being, a
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  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
    Matching lines:
    • the Gods as ghosts, and later took the ghosts to be realities. Not
    • to represent the Gods, to-day they are invented to represent the
    • all that the other gods, whom I oppose, wish to give him only in the
    • a knowledge and a culture which the primal gods had intended for men
    • the being who hoped to intervene in 666 was to make himself God. He said:
  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
    Matching lines:
    • acquired intelligence and when the cults of the Gods had arisen
    • Gods. There were great rituals then, full of significance, designed
    • Gods and of blissfulness through the Divine, It was this experience
    • rituals, intended to lead the soul to a consciousness of God. This
    • of all the sacred symbols spread out over the world by the Godhead,
    • the Godhead puts man to the test. If man is able once more to do his
  • Title: Lecture: The Elementary Kingdoms
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    • Godhead within him, but the nature and Being of this Godhead
  • Title: Lecture: The Elementary Kingdoms
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    • Godhead within him, but the nature and Being of this Godhead
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • pious feelings to the great God of nature Who speaks through
    • God”. Just as the great Spirit of Nature spoke to the
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
    Matching lines:
    • pious feelings to the great God of nature Who speaks through
    • God”. Just as the great Spirit of Nature spoke to the
  • Title: Challenge/Times: Lecture I: East and West from a Spiritual Point of View
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    • Godhead only as the Father. The kind of thinking that is
    • embryonic stage leads to the recognition of the Godhead also
    • do gods of a lower character instead of the Elohim. I have
    • one God in nature was transmuted, because of the influence of
  • Title: Challenge/Times: Lecture II: The Present from the Viewpoint of the Present
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    • exchange for God. Of course, we are frequently compelled to
  • Title: Challenge/Times: Lecture V: Specters of the Old Testament in the Nationalism of the Present
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    • the gods permit such things. He does not like to ask about
    • their Jehovah God was based. The Jehovah God manifested
  • Title: Lecture: Birth of the Light
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    • lived wholly in the world of the old heathen gods and could
    • For never lived a man, who to false Gods
    • Unto the Sun-God Mithras. Then I lived
    • The radiant dwelling-place of Gods sublime.
    • I saw the ranks of Goddesses and Gods;
    • The power and work of spirits and of Gods;
    • To challenge the eternal goals of God.
    • Thus he makes up to be a God; he imitates
    • the Gods and wisdom of the Luciferic powers. The being who
    • of the Gods, to the throng of the Light-Bearer, the army of
    • of the Gods for us not to strive after wisdom; every day and
  • Title: Lecture: Birth of the Light
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    • lived wholly in the world of the old heathen gods and could
    • For never lived a man, who to false Gods
    • Unto the Sun-God Mithras. Then I lived
    • The radiant dwelling-place of Gods sublime.
    • I saw the ranks of Goddesses and Gods;
    • The power and work of spirits and of Gods;
    • To challenge the eternal goals of God.
    • Thus he makes up to be a God; he imitates
    • the Gods and wisdom of the Luciferic powers. The being who
    • of the Gods, to the throng of the Light-Bearer, the army of
    • of the Gods for us not to strive after wisdom; every day and
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • leave out of account what God has planned as the foundation
    • Living God must be sought for outside the spheres of the
    • not that of a God who directs the visible world from outside,
    • from the periphery, but a God who is incorporate in every
    • the God in Nature, in contradistinction to the mediaeval
    • conception of Nature, from which God was eliminated, was
    • and space. To Giordano Bruno, the Spirit of God exists behind
    • what way is the world in God? How is the Spirit in
    • God?” he asks, and replies: “The Spirit is in God
    • of God to be the inner moving principle of things.
    • “What Kind of God were He who
    • finally causing him to bring back into Nature the God whose
    • of Nature to the God who lives in the plants and minerals and
    • This indeed could not be the God who was the inner vital
    • principle of Nature. The God of whom Giordano Bruno spoke as
    • “circumroians et circumducens.” He must be a God
    • who worked outside Nature, a God who, first of all, made the
    • pursued the God who does not work from without the material
    • spoke of a God, a pantheistic God, who is to be found
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
    Matching lines:
    • 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 Errors of Spiritual Investigation
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    • cannot but look with a sigh to the protective God of Time,
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • spiritual Beings between man and the Godhead — Beings who
    • essential Godhead, who is not only far above man but far
    • nothing between himself and the Godhead. Man shall live in this
    • and find his way directly to the Godhead, without any mediation
    • God without any intermediates at all.
    • his God. The question is whether, as a matter of fact, he can
    • thinking of his God, but whether he is really doing so. We from
    • God when they declare: ‘We will have none of your mediation
    • straight to our God.’ What are they conceiving in reality? Is
    • it really God whom they conceive when they think or speak of
    • God? Are they conceiving what the word God must mean when the
    • human being rightly speaks of his God? No, they are not. What
    • all the ideas and conceptions such people have of their God:
    • look up directly from their soul to God — in reality they
    • demand that we shall conceive as God nothing higher than
    • an Angel. For instance, what is called God in modern
    • Protestantism — the God of whom so much is said in
    • one is finding one's way to the highest God. The point is
    • wish to rise immediately to God. In truth, though they will not
    • admit it, they only want to rise to their God
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  • Title: Lecture: The Relation of Man to the Hierarchies
    Matching lines:
    • spiritual Beings between man and the Godhead — Beings who
    • essential Godhead, who is not only far above man but far
    • nothing between himself and the Godhead. Man shall live in this
    • and find his way directly to the Godhead, without any mediation
    • God without any intermediates at all.
    • his God. The question is whether, as a matter of fact, he can
    • thinking of his God, but whether he is really doing so. We from
    • God when they declare: ‘We will have none of your mediation
    • straight to our God.’ What are they conceiving in reality? Is
    • it really God whom they conceive when they think or speak of
    • God? Are they conceiving what the word God must mean when the
    • human being rightly speaks of his God? No, they are not. What
    • all the ideas and conceptions such people have of their God:
    • look up directly from their soul to God — in reality they
    • demand that we shall conceive as God nothing higher than
    • an Angel. For instance, what is called God in modern
    • Protestantism — the God of whom so much is said in
    • one is finding one's way to the highest God. The point is
    • wish to rise immediately to God. In truth, though they will not
    • admit it, they only want to rise to their God
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • conception of the equality of mankind before God and
    • beings come forth equal before the world and God
  • Title: Lecture: The Birth of Christ in the Human Soul
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    • conception of the equality of mankind before God and
    • beings come forth equal before the world and God
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • phenomena were to him deeds of the gods, gestures of the gods,
    • it unfolds the strongest physical power, the gods are asleep,
    • Within his heart the peace of God does dwell;
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • phenomena were to him deeds of the gods, gestures of the gods,
    • it unfolds the strongest physical power, the gods are asleep,
    • Within his heart the peace of God does dwell;
  • Title: Cosmic Christianity: Lecture II
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    • thought is thought by Gods, primarily by the supreme Godhead —
    • the Godhead as conceived by Aristotelianism.” The intelligence
  • Title: Cosmic Christianity: Lecture III
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    • realised that what is wisdom before men is foolishness before God and
    • what is wisdom before God is foolishness before men. The impulse
  • Title: Cosmic Christianity: Lecture VI
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    • gods of nature working and weaving everywhere in the play of
  • Title: The Mission of the Individual Folk-Souls
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    • Lecture Nine: Loki - Hodur and Baldur - Twilight of the Gods.
    • Lecture Eleven: Nerthus, Freyja and Gerda. Twilight of the Gods. Vidar and the new Revelation of Christ.
  • Title: Mission/Folk-Souls (1970): Contents
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    • Twilight of the Gods
    • the Gods. Vidar and the new Revelation of Christ
  • Title: Mission/Folk-Souls (1970): Synopses
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    • The two races of gods in Teutonic mythology; the Vanir
    • Germania. Worship of Goddess Nerthus. Evolution on physical plane inspired
    • Fenris Wolf. Forces of old Gods no longer avail. Danger of survival
  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • the Semitic-Hebrew people and why Jahve describes Himself as the God
    • Abraham, Isaac and Jacob. When he declared himself to be the God of
  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • Gods, but also to philosophies where we meet it again in the form of
    • represent the one God, the Monon.
    • tri-unity, just as the one God of Christianity is divided into Three
  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • compares the superficial aspects of the stories of the gods and
    • attempts to demonstrate that the figure of a particular god which
    • the gods, or even at its philosophy.
    • unity of the Godhead, because he enjoyed direct perception into the
    • above man. The old Gods, however, who were active before the Gods
    • Nordic man perceived the figures of the Gods, the divine Beings
    • Mimir the magic draught of the Gods, that magic draught which once
    • understanding of these individual Gods. Germanic-Nordic man perceived
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
    Matching lines:
    • Loki - Hodur and Baldur - Twilight of the Gods.
    • and Baldur — Twilight of the Gods.
    • himself for this loss by exchanging Baldur for a God who had
    • rise to a consciousness of God. Unlike the peoples of the Near East
    • the Incarnation of the Godhead, through whom you too will be able to
    • been the destiny of the old Gods and what was their relation to other
    • override that which comes from the Gods and will, in its turn, be
    • Gods. And again we shall see that all the events which were portrayed
    • in the wonderful picture of the Twilight of the Gods. That is the
    • occult background to the Saga of the Twilight of the Gods.
    • fact first plays a definite part in the Twilight of the Gods because
    • the Twilight of the Gods the role of Odin's avenger is a
    • mighty vision of the Twilight of the Gods.
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • image of the Twilight of the Gods, it will be well to establish a
    • in the God Thor the bestower of the ‘I’, the God who
    • same time he felt that this God was still united with the collective
    • herself with the God of the individual ‘I’, with Thor,
    • simply the precipitation of what the God Thor had given to the human
    • From the gift of the ‘I’ by the God Thor or Donar to the
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • Twilight of the Gods.
    • Twilight of the Gods.
    • will understand the account Tacitus gives of the Goddess Nerthus
    • He relates that the chariot of the Goddess Nerthus was driven over the
    • been a matter of actual vision. This Goddess offered the human bodies
    • who is intimately related to the Goddess Nerthus is her masculine
    • gradually evolving soul the workings of this old vision of the Gods
    • within him some spark of a God who was directly descended from those
    • and felt that the God Freyr and his sister Freyja who were once upon
    • a time specially favoured Gods of the North, had originally been
    • twilight of the Gods embraces a significant vision of the future, and
    • etheric clairvoyance he will realize that the forces of the old Gods
    • the day of Ragnarok (the Twilight of the Gods) Odin is swallowed up
    • these details which are set down in the Twilight of the Gods will
    • Fenris Wolf. We learn of this too in the Twilight of the Gods.
    • the Mysteries and occult schools — the God who should await his
    • of the Gods we realize that Teutonic mythology gives promise of
    • people, but recognizes the God of all mankind.
  • Title: Lecture: Wonders of the World: Cover Sheet
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Publisher's Note
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: Wonders of the World: Contents
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • Impulse into human evolution and the activity of the planetary gods. (21st
    • The true meaning of ordeals of the soul. Progressive gods and backward
  • Title: Lecture: Wonders of the World: Lecture 1
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the messenger of the gods, and in view of what our
    • knowledge of the gods and of divine things, knowledge of
    • that ancient clairvoyance. He looked up to that goddess called
    • gods, so that they should not cause the hearts and souls of men to
  • Title: Lecture: Wonders of the World: Lecture 2
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • to the gods as food. We know too that the gods recognised the impious
    • nature of this act, and only one — a goddess — partook of
    • a shoulder-blade. That goddess was Demeter. In this remarkable touch
    • human soul, is carried off by Pluto, the god of the underworld. The
    • Demeter, the fecundating goddess of the whole world, the clairvoyant
    • about the development of the Greek gods. I pointed out how Demeter
    • in ancient times. Now there were also other gods working in like
    • was the same with other gods. In nourishing human beings, in causing
    • whole of their outer conduct. When the gods assumed the forms they
    • the forces of Nature. Thus the gods withdrew from the forces of
    • of Greek thought in the matter, that originally the gods bestowed
    • Nature more or less withdrew, and later the gods substituted a moral
    • Mysteries they saw the activity of the gods, as previously they had
    • earliest Greek period attributed the moral law to the same gods who
    • but to gods who had come down to men and who had in the Mysteries
    • gods! When in old age Eros begins to withdraw from the human body,
    • of the Greek gods. That will be the greatest event for the future
    • only see the Godhead in a body which was visible to the physical eye,
    • meaning in the old Rosicrucian formula about God the Son, who once,
  • Title: Lecture: Wonders of the World: Lecture 3
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • macrocosm and consequently peopled the world with the gods who were
  • Title: Lecture: Wonders of the World: Lecture 4
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • the position of the three great gods, Zeus, Poseidon and Pluto in
    • far more closely bound up with the human being than the other gods
    • human. That god is Dionysos. Just as we have to look upon Pluto as
    • gods’. In the language of olden time ‘the gods’
    • — but the bodies of gods? What has gone forth into space from
    • the bodies of the gods has become star. Looking up into the starry
    • said to himself: ‘The spiritual beings whom we revere as gods
    • of gods, gods whose souls work on in the world in another way,
    • defined in this abstract way, as bodies through which the gods
    • one has to understand that the stars are bodies which the gods have
    • this we find the difference between all the planetary gods and the
    • the planet Venus, and of the connection of other gods with other
  • Title: Lecture: Wonders of the World: Lecture 5
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • knows, Dionysos is one of the Greek gods, and the question must have
    • arisen in your minds as to the nature of the Greek gods in general. I
    • the higher hierarchies the ancient Greeks regarded their gods as
    • quite clear from the way in which they depicted their gods, giving
    • have to strive to make progress, the gods immediately above them do
    • have. In fact, compared with the gods of Egypt or Persia, the Greek
    • gods needed so much to make progress in their own evolution that they
    • human. The bond between gods and men was looser than ever before. It
    • their gods as so human. This very fact may well prompt us to ask
    • their gods. We can be in no doubt — their very qualities
    • what these gods were trying to do, what they were seeking to gain by
    • that all their gods were imbued with the Luciferic principle.
    • towards their gods is in sharp contrast to that of another people. We
    • Elohim, that Jahve, belonged to the gods who could not be directly
    • ancient Hebrew consciousness of God is wonderfully portrayed in that
    • ‘Curse God and die.’ There is something magnificent,
    • evolution on the Moon. But we are not told that the Greek gods
    • their gods did nevertheless incarnate in physical bodies,
    • gods we have beings who underwent their fleshly incarnation in
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • year's Cycle. I am referring to the world of the Greek gods and
    • Greek gods? The reason is that such a study can provide — as
    • gods. Anyone who looks upon this world as having no inner coherence,
    • express. This world of the Greek gods, in its wisdom-filled
    • of the Greek gods, we cannot help seeing the equivalent of our own
    • drawn to yet another thing. While the rest of the gods represent what
    • Zeus and the other figures of the upper gods ... the ancient Greek
    • different from what lived in the gods of Zeus's world.
  • Title: Lecture: Wonders of the World: Lecture 7
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • associated with the upper gods — with Zeus, Poseidon, Pluto,
    • everything which had to do with the upper gods exoterically, by means
    • gods, and what was withdrawn into the sanctity of the Mysteries? What
    • was the fundamental difference? In their ideas about the upper gods,
    • instructed by the gods, it was the truth. They meant that men who
  • Title: Lecture: Wonders of the World: Lecture 8
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • man there lies something which once upon a time the gods implanted in
    • ‘The gods have sacrificed a piece of their own existence, they
    • certain indolence say: ‘What do I want with knowledge? The gods
    • one it had earlier in the body of the gods, but in a mysterious way
    • we give it back again to the gods in the form which it has acquired
    • noble heritage which the gods have given us, so that they may share
    • gods themselves in the depths of our life-body we are unable to give
    • back to the gods again in the same state in which we received it, but
    • the Earth. Thus we have indicated two realms of gods, two spiritual
    • try to form an idea of how the one category of gods is related to the
    • other. Please take careful note of the relationship of those gods
    • Beings whom we have just referred to as gods, dividing them into two
    • what takes place within the divine-spiritual world. The gods who were
    • pronounce unreal; they were Beings, they were other gods. Thus we
    • have generations of gods whose reality is original, and others who
    • — of the gods directly associated with the Saturn, Sun and Moon
    • evolutions. They are the gods who surround the world-sphere in the
    • categories of gods; one of them is the thought-world of the other, is
    • soul-existence. What have we so far usually called the gods who are
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • coming from what I called yesterday the upper gods, the gods who were
    • in a sense the representations of the sub-earthly, the Chthonic gods.
    • gods, those who, in the sense we explained yesterday, were the
    • Whereas the other Beings among the upper gods refused to take the air
    • essential part of the dwelling-place of the upper gods, whom we
    • everything in it which is those upper gods is there only in etheric
    • representations of the lower gods; but the gaseous element in the sun
    • associated with the other upper gods, but was also connected with the
    • gods wear, you see that not only their clothing, but also their
    • gods.
  • Title: Lecture: Wonders of the World: Lecture 10
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • they saw in the figures of their gods. As soon as the Greek became
    • Greek thoughts about their gods contained far more reality than the
    • namely that the Greeks formed pictures of their gods out of fantasy,
    • the case of the Greek gods, this very thing would have made it
    • upon these closed regions countless generations of gods, of spiritual
    • the gods have created. For man has stamped into it all that through
    • by the thought: ‘You are actually the aim and goal of the gods.
    • It is to create you that the gods have laboured.’ Here he
    • gods, and in lowliness assimilate it, otherwise it will lead to
    • of the gods, we in this world have every occasion for pride, for
    • presumption. When we see the gods in the macrocosm exerting
    • us to make our ideas as to how the gods have laboured at the
    • discovered by Broca. It is because the gods, or the Spirits of the
    • region of the upper gods or spirits, spirits who are only the ideas
    • or representations of the real gods; thus we come into a world which
    • ideas of the gods, he cannot attain to true reality. But if
    • gods. But in order to reach these we have first to penetrate through
    • This leads us into egotism and cuts us off from those lower gods.
    • try to reach the upper gods we come to the void, to the world of mere
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  • Title: Wonders of the World: Complete Edition of Works
    Matching lines:
    • the Greeks and the deeds of their gods, as well as the Eleusinian and
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • gods who were described so gloriously by Homer nearly 1000 years before
    • Gods of Greece, Zeus or Apollo, from the figure dying on the Cross,
    • the very social life of the town. It was as though a citadel of the Gods
    • one of those revelations sent to one in women's form by the Gods of
    • represented in the figures of its gods and honored above all else by
    • or was speaking those uplifting, godly words to Christian devotees,
    • artistic forms their ideas of the gods united with the formless element
    • poured into their statues their conception of the way in which the gods
    • worked upon the world. How this working of the gods is experienced
    • soul had learned to form of the Greek gods is expressed in the Parnassus,
    • with it's new and significant interpretation of the Homeric gods. These
    • are not the gods of the Iliad and Odyssey; they are the gods as perceived
    • mighty gods, is resurrected in the works of Raphael.
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
    Matching lines:
    • gods who were described so gloriously by Homer nearly 1000 years before
    • Gods of Greece, Zeus or Apollo, from the figure dying on the Cross,
    • the very social life of the town. It was as though a citadel of the Gods
    • one of those revelations sent to one in women's form by the Gods of
    • represented in the figures of its gods and honored above all else by
    • or was speaking those uplifting, godly words to Christian devotees,
    • artistic forms their ideas of the gods united with the formless element
    • poured into their statues their conception of the way in which the gods
    • worked upon the world. How this working of the gods is experienced
    • soul had learned to form of the Greek gods is expressed in the Parnassus,
    • with it's new and significant interpretation of the Homeric gods. These
    • are not the gods of the Iliad and Odyssey; they are the gods as perceived
    • mighty gods, is resurrected in the works of Raphael.
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • of the Olympic Gods — enacted in unison with the deeds, purposes
    • or Niebelungen saga are represented Gods or Heroes of primeval humanity
    • all the special form of the intervention of the Gods in Homer. Let us
    • figures of the Gods intervene in the events in Troy? They so intervene
    • it is difficult to use a name for them; one can not say Gods, one cannot
    • as an independent ego-being, but in which the Gods, super-sensible, spiritual
    • Gods, and the present-day humanity which indeed begins with Agamemnon.
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
    Matching lines:
    • 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: Lecture: The (Four) Great Virtues
    Matching lines:
    • 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
    Matching lines:
    • current. The God of the Orient, universal legislator and giver
    • of Grace to men, became a God of judgment. Universal law in the
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • the Gods still helped man by such experiences, they were entirely regular
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • the Gods still helped man by such experiences, they were entirely regular
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • In ancient times, when the Gods still
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • In ancient times, when the Gods still
  • Title: St. Augustine, St. Simon and Auguste Comte
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: St. Augustine, St. Simon and Auguste Comte
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: The Social Question and Theosophy
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    • before God. In times prior to that, there had been no such
    • God and before mankind”—when one considers the actual
    • equal before God. This earthly life hasbeen bearable only by
    • being so considered that all are equal before God.
    • God more and more to equality in material existence itself.
    • because it is filled with God, filled with divine wisdom, and
  • Title: The Social Question and Theosophy
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    • before God. In times prior to that, there had been no such
    • God and before mankind”—when one considers the actual
    • equal before God. This earthly life hasbeen bearable only by
    • being so considered that all are equal before God.
    • God more and more to equality in material existence itself.
    • because it is filled with God, filled with divine wisdom, and
  • Title: Architectural Forms
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    • “In God, with the elevation of the human intellect (and
    • “In, and with man, God is seeking a guiding principle
    • senses his God, as does, for that matter, the whole present
    • stands at a critical turning point. So he says: “In God
    • God is seeking a guiding principle.” As a man he
    • guiding purposes; but he senses a God who seeks guiding
    • creation (the Creation of God) into the paths of conscious
    • book closes: may some God, hovering somewhere about, find a
  • Title: Architectural Forms
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    • “In God, with the elevation of the human intellect (and
    • “In, and with man, God is seeking a guiding principle
    • senses his God, as does, for that matter, the whole present
    • stands at a critical turning point. So he says: “In God
    • God is seeking a guiding principle.” As a man he
    • guiding purposes; but he senses a God who seeks guiding
    • creation (the Creation of God) into the paths of conscious
    • book closes: may some God, hovering somewhere about, find a
  • Title: Goethe's Secret Revelation: Lecture II
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    • there is God!’
  • Title: Goethe's Secret Revelation: Lecture III
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    • went among men and stood up before God, and God said to him:
    • ‘The Prologue in Heaven’ where God speaks with
    • which he had erected to the ‘great God’ of Nature, a
    • part of nature and ends in a vision of God. You find here no dry,
    • one's God,’ and this resembles a confession on Goethe's part,
    • opponent of the God of Light. In everything connected with the
    • necessity; here is God!’ — ‘I have an idea
    • speaks out of such Eastern writings. It seems as if the gods
  • Title: World History: Contents
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    • December 1923The jealousy of the Gods and the jealousy of men
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • ‘Out of the whole great cosmic existence the Gods have created,
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • feel how God works in his hand, in his very fingers, works in
    • that such conquest was willed of the Gods. The longing for
    • from the Gods, that came even for human consciousness
    • from the Gods. For how did external objects present themselves
    • man who is free to move in the world without the Gods,
    • one for whom the Gods cast out the world-content into the
    • God-forsaken, Spirit-forsaken, he learned also to know a still
    • Second Hierarchy. Knowing the world bereft of God, he learned
    • the Gods in a God-bereft earthly substance.
    • compensation for this, however, they met in this godless land
    • the high Gods of the Seraphim, Cherubim and Thrones. As
  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • able to say: In me live the Gods. And he looked upon his Ego,
    • spirit-and-soul nature into which the Gods descend, and on the
    • they felt the presence of the Gods, but to say ‘I’ to that
    • There was in that city a Mystery, the Mystery of a Goddess, and
    • of the Goddess Artemis. When we look to-day at pictures of the
    • goddess Artemis, we have perhaps only the grotesque impression
    • was this image of the Goddess Artemis. When the pupil was led
    • the influence of the Goddess Artemis, they were able, on the
  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • the Word was with God. And a God was the Word.’ In Ephesus, the
    • far-off beginning of things was the Logos, and It was with God
    • and Itself was a God.’
  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • in the Mysteries the immediate presence of the Gods themselves,
    • guide the events and phenomena of Earth. The Gods were
    • of the Gods, the Mediator between the Gods and the Earth.
    • associated with the God, with the chief God of Mercury. Through
    • Earth, men came into a special relation with the God
    • the Gods. In relation to the animal kingdom he felt as though
    • Oriental Mysteries the Gods themselves appeared among the
    • Gods, where the Gods bestowed upon men through the priests what
    • Greek Mysteries appeared rather the images of the Gods, the
    • indeed Gods, but for man it is only possible to have pictures
    • of these Gods, just as we have in our memory pictures of past
    • pictures; pictures of the Gods, and not the Gods themselves.
    • to certain Gods at a time determined by a particular
    • constellation of the Moon. At that special time the Gods would
    • the Gods. The God, so to speak, came in his phantom or
    • he had undergone, had been made worthy to receive the God in
    • with Artemis, with the Goddess of the Mystery of Ephesus, still
    • to approach the Gods. So that on the one hand, in the content
    • ancient time of the Gods. The connection of man with the
    • that yet remained to man of the old time of the Gods. Scarcely
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • Gods.
    • continuous divine process. The Gods had their purposes in Earth
    • evolution. The Gods willed this or that, and this or that came
    • to pass on the Earth below. The Gods worked on the will of men,
    • inspired from the Gods. Gods willed: men carried it into
    • abstractions. In Rome the very Gods themselves became
    • over the world, into which man's old nearness with the Gods
    • the East the ancient vision of the Gods fell into decay after
    • movement — for the Gods themselves work in the bodily
  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • The Envy of the Gods and the Envy of Men
    • erect places where we Gods can find the men who do sacrifice
    • knew, were conscious that in the places of the Mysteries Gods
    • world depends on what takes place between Gods and men in the
    • Gods.
    • most awful: The Jealousy of the Gods. In those times the term
    • God was applied to all beings of a super-sensible nature,
    • Earth in a physical body. Many and varied kinds of Gods were
    • that ancient time the ‘Jealousy of the Gods’ was something very
    • what the good Gods held out to them in the Mysteries. For it is
    • human hearts and the good Gods, and this intimate relationship
    • and nearer to the good Gods. And there arose a jealousy on the
    • part of the Gods, a jealousy concerning man. Over and over
    • Jealousy of the Gods.
    • Greeks knew very well that this Jealousy of the Gods exists;
    • conscious that there are Gods — that is,
    • a world filled with the jealousy of certain kinds of Gods. Ever
    • this Jealousy of the Gods. And that which had to be done in the
    • the Jealousy of the Gods pervades the spiritual atmosphere over
    • daring, and in spite of the misunderstandings of Gods and
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  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • directed primarily to the super-sensible world, to the Gods, to
    • concepts that were concerned primarily with the Gods, men were
    • concepts — worthy of the Gods as they were — a man
    • like, but they have nothing to do with the Gods and are not
    • worthy of the Gods. Hence to souls who have completely
    • succumbed to materialistic ideas that are unworthy of the Gods,
    • you may not enter the world of the Gods as long as you hold
    • objects; you have amassed no ideas that are worthy of the Gods.
    • Within the I of God.
    • From God, Mankind has Being.
    • Where the eternal aims of Gods
    • star, my dear friends! We shall see whither the Gods will lead
  • Title: What was the Purpose of the Goetheanum
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    • of the Christ-God in the body of Jesus of Nazareth. It shows
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • of the Christ-God in the body of Jesus of Nazareth. It shows
  • Title: Goethe, Comte and Bentham
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    • demonology. The Gods of the ancient Mythologies were seen as
    • the world straight up to the Gods! How close the Greek felt his
    • world of the Gods to the world of Man.
    • arrangements were a consequence of a copy of the Deeds of the Gods.
    • individual Gods, — the Christians called them Angels —
    • as in the place of living Gods there now appeared abstract,
    • social structure, was lost. First the Gods, later the metaphysical
  • Title: Goethe, Comte and Bentham
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    • demonology. The Gods of the ancient Mythologies were seen as
    • the world straight up to the Gods! How close the Greek felt his
    • world of the Gods to the world of Man.
    • arrangements were a consequence of a copy of the Deeds of the Gods.
    • individual Gods, — the Christians called them Angels —
    • as in the place of living Gods there now appeared abstract,
    • social structure, was lost. First the Gods, later the metaphysical
  • Title: Meditation and Concentration
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    • not lie with the heavens. The Gods are giving wisdom to man:
  • Title: Meditation and Concentration
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    • not lie with the heavens. The Gods are giving wisdom to man:
  • Title: Tree of Knowledge and the Christmas Tree
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Tree of Knowledge and the Christmas Tree
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Karma of Vocation: Lecture I
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    • all the kingdoms of nature up to God. He then did this in a
    • is necessity, there is God.”
  • Title: Karma of Vocation: Lecture II
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    • stand to make of them an altar to the great God of Nature? He
    • to the great God of Nature. How impressive and beautiful is
  • Title: Karma of Vocation: Lecture IV
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    • men learned from the will of the gods what was to happen here
    • and gods, but it is the one God that is important; with Him
    • coming into contact with one god, especially during
    • in the eyes of God
    • the gods and the welfare of humanity, would be successful.
  • Title: Karma of Vocation: Lecture VIII
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    • permitted to say, so much love. Even God does not require any
    • possession from God or through my own endeavors in my vocation.
    • be said that the animal frequently devours his god, but
    • things on earth, created gods). ... Besides, the sectarians
    • spirit within us, in order to protect the God within us. It was
  • Title: Karma of Vocation: Lecture IX
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    • beings who have their place between man and the real Godhead,
    • whatever between himself and the Godhead, but to live in the
    • then to find his way directly to the Godhead without the
    • mediation, face to face with their god.
    • imagines he can find the way to his god, but rather
    • a conception of his god, but whether he really does have such a
    • directly from our souls to our god.” What is the concept held
    • by such men? Do they really have a conception of God when they
    • speak of Him? When a man speaks of his god in a justifiable
    • God?
    • form of their god, what is really represented in such concepts?
    • that they look up directly from their own souls to God are
    • one should conceive nothing higher under the term God
    • than an angel. For example, what is called God in modern
    • Protestantism, the God about whom there is so much talk among
    • highest God, but to what such a person really does find the
    • their god. Although they do not admit it, the truth is that
    • what they wish to do is to ascend only to their own god,
    • one god, but he is nothing but a phantasm. The truth is that,
    • in surrendering to this phantasm, each speaks of his own god;
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  • Title: Karma of Vocation: Lecture X
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    • ancestral god really attained a condition of union with what he
    • then descended further and began to worship those gods who are
    • Roman Caesars had themselves worshipped as gods, how they
    • really were “gods” to the people, we shall know that at the
    • beings in an entirely different way from that of the gods of
    • other persons make their gods. The Christ is found in different
    • such as a Roman Caesar comes to be worshipped as a god, he
    • higher gods such as the exusiai implanted into earthly
    • higher gods had initiated in connection with man. He wished to
    • earth by the higher gods that prevented them from becoming
    • the God of the Old Testament, the Jahve God, was concerned that
    • maligning the Jahve God as a mere moon god. She wanted to
    • to represent the Jahve God as the god of the mere lower nature,
    • maligning the Jahve God, representing him merely as the god of
    • Jahve God in evolution. It was necessary that the Christ should
    • God, who beareth the sins of the world.” The full significance
    • himself. He is the one God who descended to earth and took away
    • nature dies. Christ offers Himself as the Lamb of God, who
    • representations of the ancient gods could set triumphant beings
    • gods have done; it should learn not to construct machines in an
  • Title: Mysteries of the Sun: Lecture I
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    • of course and indeed everything — was from God. And what
    • to take on new concepts. So he says: The world is from God,
    • all comes from God. As we now have Soviet rule that is from
    • God too. Bolshevism is certainly sent man by God. Since
    • everything is from God, Bolshevism as well must come from
    • beautifully plausible that the devil is from God? Naturally
    • the devil is appointed by God — according to the same
    • Mystery of Golgotha men could worship the God, the Christ, in
  • Title: Mysteries of the Sun: Lecture II
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    • Thank God we do not know anything of our head for knowing of
  • Title: Mysteries of the Sun: Lecture III
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    • of the Godhead, now became an abstract concept — Pneuma.
    • external. When the Greek talked about his Gods, he did so in
    • concrete figures behind these Gods. For the Romans the Gods,
    • date, the Roman Caesar was held to be God. The Godhead
    • himself a God because the concept of God had become
  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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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: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • acquired of the outer world must be given into the hands of the Gods.
    • the Gods, must, as it were, become an act of divine worship. All the
    • try to acquire knowledge for the sake of the Gods, just as wheat also
    • our knowledge must be rendered fit for the Gods by our attitude towards
    • was really a holy thing, conceived as an offering to the Gods. Moreover
    • with the feelings that it must be offered up to the Gods. In the future
    • Gods is also a real process. It would lead too far afield to-day if
    • and of necessity there. For Ahriman is the God of hindrances.
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • gift of the gods to find at that time the happy mean in
    • gift of the gods, but after which man must strive. According
    • The gods once
    • thoughts of the gods.
    • investigations of the thoughts of the gods. In former times
    • are the thoughts wherewith the gods have guided evolution. We
    • think the evolution of the gods. If we understand this
    • had instinctive wisdom from the gods, who gave him the wisdom
    • bravery existed as a gift of the gods (you may gather this
    • show that among them valour was still a gift of the gods.
    • we may say: Whereas, on the one hand, the gods of
  • Title: Teachings of Christ the Resurrected
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    • them. But the Gods would not have told them anything
    • but it is at the same time an affair of the Gods. Only through
    • the events on Golgotha did the Gods learn to know inwardly of
    • provided ye are able to perceive that a God has passed through
    • teaching that a God had experienced human destiny —
    • for the Gods of previous epochs had not had this experience in
    • their own spheres — and that this God had united Himself
    • is needed in order to read from any catechism that God is
    • wisdom is what the Gods themselves have acquired through the
    • in the passing of a God through the human destiny of birth and
    • significant teachings of a God's experience in the human
    • of this communication of a God to mankind we shall draw the
  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • of religion without God.
    • consciousness, the godly-religious content to enter again into
  • Title: Article/Lecture: West-East Aphorisms
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    • Powers sang through man to men. The cosmic word resounded from the gods
  • Title: Article/Lecture: West-East Aphorisms
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    • Powers sang through man to men. The cosmic word resounded from the gods
  • Title: Origin and Destination of Humanity: Lecture I: What Does the Human Being Find in Theosophy?
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    • said: but in such a world view I find nothing of God. — Laplace
    • of God. And also the other sciences do not need one. Is anything of
    • images which one had formed about God and soul in imperfect, primitive
    • being rediscovers the divine really in himself, so that he finds God
    • in his inside, then he can say to himself: God who is working in my
    • inside is the God of the universe, is that who is working within and
    • force of the world. If the human being wants to recognise God, creating
  • Title: Origin and Destination of Humanity: Lecture II: The Nature of the Human Being
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    • and fashion the living garment of God.
  • Title: Origin and Destination of Humanity: Lecture III: Reincarnation and Karma
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    • of the gods taking revenge externally. There the process expresses itself
    • the means of communion with God. The prayer should completely evoke
    • internally for the kingdom of God in the human being in the deeper
  • Title: Origin and Destination of Humanity: Lecture V: Theosophy and Tolstoy
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    • as an ideal from the inside of the soul, from God who lives in it. That
    • of God in external gestures, in the forms, but inside. Then you understand
    • by the God in yourselves, if you listen to your soul. Do not be wrapped
    • rising from his soul what rises in his heart what God has lowered in
    • which the human being experiences as the kingdom of God if he becomes
  • Title: Origin and Destination of Humanity: Lecture VI: The Soul-world
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    • highest pours into the soul and that it reappears as God's light.
  • Title: Origin and Destination of Humanity: Lecture VII: The Spirit-land
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    • which he brings as it were as a messenger of God in to this physical
    • in as a messenger of God to this world. The messengers of God come from
    • It grows, equal to God, with joyful delight.
  • Title: Origin and Destination of Humanity: Lecture VIII: Friedrich Nietzsche in the Light of Spiritual Science
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    • we find shown the destiny of the god Dionysus. This was the solution
    • the god in himself, and this awakening is the awakening of the god who
    • have come. The living god Dionysus was the great figure of the Greek
    • so that one can even now find the God-man on the bottom of the soul
    • This is the shout of the present human being for the God-man, for wisdom
    • German mystic) says: God has died so that I also die away toward the
    • world and become a god. Nietzsche also says this in a prose saying:
    • “If there were a God who could stand it to be no god?” Nietzsche
    • says that there is no God! He did not understand Goethe's saying:
    • Unless God's own force lived in us,
    • form, and then still a lyrical outcry for the God-man in Thus Spoke
  • Title: Origin and Destination of Humanity: Lecture X: Goethe's Gospel
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    • we can attain a living relation to God.
  • Title: Origin and Destination of Humanity: Lecture XI: Origin and Goal of the Human Being
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    • doctrine is most nicely developed with Aristotle. Plato says: God forms
    • the human body came into being from the archetype, the idea of God.
    • what God recognised. Striving for this goal the human being realises
    • that his spirit must be eternal, because it is an eternal idea of God.
    • of the human being must be eternal, because it is an idea of God. What
  • Title: Origin and Destination of Humanity: Lecture XII: Goethe's Secret Revelation I
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    • you are Mercury. This I am and I was sent by the gods with an important
    • Unless God's own force lived in us,
    • love, the creative word of the world buddhi, the god, being aglow with
  • Title: Origin and Destination of Humanity: Lecture XIII: Goethe's Secret Revelation II
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    • himself. The human being is only able to approach the godhead if he
    • who walks through guilt to the image of the goddess must perish. Only
    • fore. As long as the pug lived, the lamp could not lead it to God; this
    • in salvation, as union with God. When this moment of sacrifice has come,
  • Title: Origin and Destination of Humanity: Lecture XIV: Goethe's Secret Revelation III
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    • soul, to the self of the human being, which God sank in the human body.
    • child Goethe tries “to approach the great God of nature, the creator
    • is generally dangerous to want to approach God on such ways.”
    • tale, Goethe describes how the god Mercury appears to him as boy at
    • the most beautiful one of three goddesses; in return he wins Helena.
    • contents of the fairy tale come from the god Mercury, he points to the
    • were sent by the gods to him with an important order.
    • as sent from the god Mercury. Significantly, Mercury gives him apples
    • told that he is the son of the river god Kephissos and a nymph. So Narcissus
    • Here he finds the three women again who were sent to him by the god
    • on in his inside. “I am a darling of the gods!” he calls.
  • Title: Origin and Destination of Humanity: Lecture XV: The Evolution of the Earth
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    • Unless God's own force lived in us,
  • Title: Origin and Destination of Humanity: Lecture XVI: The Great Initiates
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    • the image of God today, what of the human being has come to the highest
    • inexpressible name of God. This is something that is immediately an
    • announcement of the God in him. It was forbidden to pronounce this name
  • Title: Origin and Destination of Humanity: Lecture XVII: Ibsen's Attitude
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    • emerging in the soul. What happens in the world of stars as God's
    • state, the medieval human being felt as a child of God. How does the
    • and Isis, in God Father and Mary. Only when one had cast off the nature
  • Title: Origin and Destination of Humanity: Lecture XVIII: The Future of the Human Being
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    • of any human individuality. Facing the human being as a god, who wants
  • Title: Origin and Destination of Humanity: Lecture XIX: Schiller and the Present
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    • permeated by God, and he felt contented.
    • Unless God's own force lived in us,
    • not a drama which shows human destinies. It should show the godhead
    • himself as the representative of humanity Dionysus. The god, who has
    • Divinely among gods the figure.
  • Title: Origin and Destination of Humanity: Lecture XX: The Divinity Faculty and Theosophy
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    • God's revelation is everywhere, and there is nothing that does not express
    • of the world where he can be alone with his God, with his thinking and
    • the religions. The conversation with God and the divine world order
    • himself with the high teachings of the Trinity of God, of the divinity
    • is the reflection of the infinite spirit of God. And then that comes
    • from the spirit of God which we find as higher spiritual beings in the
    • God himself although one never dared to recognise God himself. One sought
    • is the conviction of the victory of the crucified over death, of God's
    • and the experience that God revealed his son as a living one to him
  • Title: Origin and Destination of Humanity: Lecture XXIII: The Arts Faculty and Theosophy
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    • of mathematics from bridge building. The gods want free beings, they
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • name of God.” No matter how it is interpreted according
    • to modern philology, the ancient Hebrew name for God
    • initiate spoke the “Name of the Unknown God”; the
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • Dionysus was the god of wine and fertility.
  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • planetary existence will arise, and humanity will be gods on
    • through earlier ones. Human beings will be gods on the next
    • gods as bringers of wisdom; the humanity on the next planet
    • will look up to the gods as bringers of love. On earth,
    • gods depend upon mortals. Greek mythology expresses this
    • poetically, saying that from the mortals the gods receive
    • existence through humans, and love is food for the gods. The
    • love engendered by mortals is breathed in by the gods. This
    • well as the lowest, is the breath of gods. It might be said:
    • between gods and humans. Though they still need something
    • that of the gods. The gods approach what is noblest in human
    • what is bad. The gods endowed us with enthusiasm for what is
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • not the name that refers to what is god-like in each
    • it was called the “inexpressible name of God
  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • Hermes was a Greek god and messenger of the gods. He was the god
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • Attaining godliness (Gottseligkeit).
    • nowadays, that by looking into oneself the inner god will
    • stage, or attaining godliness
  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • onlooker watched the gods descend into matter, to slumber in
    • ancient gods. They represent a kind of group-soul possessing
    • Götterdämmerung (Twilight of the Gods),
  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • the Word of God. We must realize that for centuries the
    • what men of God had written under divine inspiration.
    • lives in the deepest recess of the human soul godlike. Human
    • beings are able to recognize God because God lives within
    • that says: I look up to a godlike ideal of man, the seed of
    • the embodiment of the words of God. The fact that the human
    • godliness that humanity will attain in a far distant future.
    • uttered certain words that were always the same: "Oh my God,
    • "Oh my God, how thou hast glorified me!"
    • If we call this Being God, of whom a particle lives within
    • godlike within human beings must speak. It begins to speak in
    • from lower stages. Only when the Godhead had endowed him with
    • What descended from the bosom of the Godhead sank into the
    • the Bible: "And the Lord God breathed into his nostrils the
    • initiate because He was the most Godly, so that He could say:
    • they give a description of the life of the highest God
    • “Oh my God, how thou hast glorified me!” (The
  • Title: Contrasting World-conceptions of East and West
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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: Contents
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    • deed of the gods. Past thoughts of the gods appear to us as
  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • that God created the world or that he did not. There, too, they
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • once in a state of freedom, a free deed of the gods. Only
    • thoughts continue to work in us, the thoughts of the gods
    • are human beings, not gods. We can perceive only the inner
    • as nature was once the thoughts of the gods.
    • it has become nature. What the gods thought during
    • evolving further, just as the gods progressed in their
  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • Bible it says 'And God made light.' And only after he made the
    • we will not criticize the gods, the Elohim, for instance. For
    • anyone wishing to set his own wisdom above that of the gods
    • might say, “If gods are supposed to be gods, could they
    • not see that the light would be good? Those gods do not even
    • sound like prophets to me. If I were a god, I would of course
  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • important part. Things that come from the gods can always be
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • the God within. They think it very strange when one tells
    • them that they should experience the God in sugar, tea, or
  • Title: 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
    Matching lines:
    • approach the Gods in actual prayer. In all cases the temper of man's
    • Gods. Tamas men are such as priests, but whose priesthood depends on
    • opened and you will distinguish good and evil, and be as God.”
    • as the Gods, and will have power to find the sattwa, rajas and tamas
  • Title: Mysteries of the East: Synopses
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    • the Upper and Lower Gods. The path into the higher worlds is bound up
    • servants of the gods of opposition (under the rulership of Ahriman),
    • Initiation the candidate experienced the dying of a God in the Heavens
  • Title: Mysteries of the East: Lecture 1
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    • the Upper and Lower Gods. The path into the higher worlds is bound up
    • Meeting with the Upper and the Lower Gods”. These experiences
    • Upper and. the Lower Gods”.
  • Title: Mysteries of the East: Lecture 2
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    • servants of the gods of opposition (under the rulership of Ahriman),
    • indolence — they become servants of the god or gods of
    • Opposition, those gods who place particular obstacles in the path of
  • Title: Mysteries of the East: Lecture 3
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    • Initiation the candidate experienced the dying of a God in the Heavens
    • before the silent Goddess from whom Warmth and Light come forth for
    • Isis. That is the mute and silent Goddess whose countenance can be
    • united itself with the silent Isis. But the Goddess remained dumb! In
    • the following; “Thus, 0 Goddess, do I look up in grief to thee,
    • existence.” And through her mourning countenance the Goddess
    • in the words: The God is preparing to leave the worlds which you have
    • always trodden when you felt the Cosmic Word; the God has ceased to be
    • God. As one feels with a person when he is passing into the spiritual
    • God took leave of the spiritual world in order to pass over into
    • in order to partake in the gradual passing away of a God who was
    • mourning for the God who is dying in the Heavens, when we leave that
    • remembrance that we have previously experienced the dying of a God in
  • Title: Mysteries of the East: Lecture 4
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    • before the Upper and the Lower Gods.
    • This Standing before the Upper and the Lower Gods comes about when the
    • Lower Gods in the widest sense of the word. We have to speak of the
    • Upper Gods in relation to all the forces which are concerned with the
    • spiritual worlds became a participant in the fate of Osiris, the God
    • concerning the further development of this “fate of Gods”.
    • The God who was called Osiris has forsaken these realms. He is
    • of the goddess called Iblis, the daughter of Eblis; and among all evil
  • Title: An Esoteric Cosmology: Contents
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    • III. GOD, MAN, NATURE
  • Title: An Esoteric Cosmology: Foreword
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    • “Darkness was upon the face of the deep and the Spirit of God
    • Gods of life and of beauty. (9) Above the sphere of death stretches
    • “The thoughts of the Gods are
    • thoughts of the gods are living beings.”
  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
    Matching lines:
    • 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: At the Gates: Notes from Answers to Questions - Stuttgart, 4 September, 1906
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    • in the words: “From God — to God!” Let us consider
    • Second Person of the Godhead. No previous founder of a religion had
    • Mystery of the Godhead in the sight of men. Hence they could say, “I
  • Title: Pastoral Medicine: Lecture 2
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    • don't reach up to the dwelling place of God, they don't have any
    • worth except external worth. One must really rest in God with one's
    • their experience “rest in God.” And you can see that the
    • place of God,” because their ego has not entirely penetrated
    • space: “the first dwelling place of God.”
    • second dwelling place of God.” When the third stage is reached,
    • says, “I see the third dwelling place of God; it is
    • world woven by spirit: “the third dwelling place of God,”
    • or “the House of God.” There are variations in the words
    • pray out of their own initiative, for it will come to them if God
    • nothing at all; they let God hold sway in them. That is how they
    • experience “the fourth dwelling place of God.”
  • Title: Pastoral Medicine: Lecture 3
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    • dwelling place of God.” In the first stage this is perceived
    • profound bliss in the presence of God.
    • is transformed to bliss. Such people speak of the presence of God, or
    • determination of the will by God or by spiritual beings; you do not
  • Title: Pastoral Medicine: Lecture 5
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    • in its pure spirituality. This is called “rest in God” or
    • God” or “rest in the Spirit.” They come, although
    • mirror-picture of the “rest in God.” We can call it
  • Title: Pastoral Medicine: Lecture 6
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    • art and religion into the service of God: that will be the ultimate
  • Title: Pastoral Medicine: Lecture 10
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    • star names were God-given, spirit-given. The stars were asked what
    • came directly out of humanity's intercourse with the gods. However,
  • Title: Pastoral Medicine: Lecture 11
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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: Forward by Michael Lipson, Ph.D.
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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
    • priest that one must rest in God with “one's whole
    • Is God's eternal Word,
  • 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
    Matching lines:
    • dwelling place of God.” In the first stage this is perceived
    • profound bliss in the presence of God.
    • is transformed to bliss. Such people speak of the presence of God, or
    • determination of the will by God or by spiritual beings; you do not
  • Title: Broken Vessels: Lecture 5
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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
    Matching lines:
    • “upper and lower gods.” What does that mean? We have
    • gods who are unfolding their activity below the level of nature.
    • been led to the lower gods? An ancient initiate would have said: I
    • the lower gods.
    • gods. Put schematically (see drawing), this corresponds to the facts:
    • gods.”
    • upper and lower gods someone can very easily entertain the false idea
    • am tempted to think of the lower gods as being of a lower order. But
    • gods come to human beings. They have been thought of as working in
    • identified in modern consciousness with the realm of the lower gods,
    • sense to subnature. How are we to think about the Father God with
    • appear. That is the realm of the Father God. When we sleep we enter
    • the realm of the Father God, we enter subnature, the realm of the
    • and higher gods. The modern initiate would describe it as follows: I
  • Title: Genesis: Lecture I
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    • God created the heaven and the earth, they convey to him
    • and images of “heaven and earth,” of “Gods,”
    • beginning God created ...), must in no wise associate it with any
    • when he utters the words: In the beginning God created the heaven and
  • Title: Genesis: Lecture II
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    • more that in the word bara — “in the beginning the Gods
    • one simply says “And the spirit of the Gods moved upon the
    • And the spirit of God (the Elohim) moved upon the face
    • the sentence And the Spirit of God moved upon the face of the
    • Spirit of God moved upon the face of the waters, but that did
    • substance of the memorable verse: And God said, Let there be
  • Title: Genesis: Lecture III
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    • moment indicated by those meaningful words of the Bible: And God
    • languages in words somewhat like this: “The Gods made a
    • goal of the Gods! I ask you to feel the immense significance of this
  • Title: Genesis: Lecture IV
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    • Spirit of God moved upon the face of the waters really mean that
    • mighty words: And God said, Let there be light: and there was
    • There is a sentence in Genesis which is rendered And God divided
    • God called the light Day. This is a real stumbling-block for the
    • dies — god and day. There is an essential inner
  • Title: Genesis: Lecture V
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    • the passage in which the words ring forth And God (the
    • And God called the light Day (yom), and the darkness He called
    • [The English Authorised Version is: And God said, ... let them be
  • Title: Genesis: Lecture VII
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    • stage in the Genesis account the momentous words occur And God said,
    • writer of the Genesis account when to the words And God said, Let
    • there be light he adds: And God saw the light. In this ancient
    • say merely And God saw the light, but that He saw that it was
    • external. Thus when in Genesis we come to the words God saw the
    • reads And God saw the light ... could not have been spoken in
    • “day,” to leave out the words: And God saw ...
    • On the first “day” it reads: And God saw the light,
    • of the first day, it says: And God said, Let there be a firmament
    • waters ... and it was so. And God called the firmament Heaven. And the
    • And God saw ..., which we find on the first day, is left out
  • Title: Genesis: Lecture VIII
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    • And out of the ground the LORD GodCh. II, v.19
    • And GodCh. I, v.26,
    • God said, Let us make man, anyone sensitive to warmth would have
    • God ... breathed into his nostrils the breath of life, unless
    • the expulsion from Paradise according to which the Godhead placed the
  • Title: Genesis: Lecture IX
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    • For the Lord God had not caused it to rain upon the earth
    • “day” of creation: And God made two great lights; the
    • And the Lord God formed man of the dust of the ground.]
  • Title: Genesis: Lecture X
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    • as follows: And the Lord God ... breathed into his nostrils the
    • created, in the day that the Lord God made the earth and the
    • called “God,” and Jahve-Elohim called “the Lord
    • God” — the Lord God made the earth and the heavens. I ask
    • creation, because it says that God created man, should also look at
  • Title: The Festivals and their Meaning: II Easter: Contents
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    • The Death of a God and its Fruits in Humanity
  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
    Matching lines:
    • as a God, that is to say, as one in whom the Godhead was manifest. If
    • man is a God. But in ancient times there was reality behind it. Just
    • spiritual. Out of God I am born, out of God we are all born
    • world reveals to me that objects and beings come from the gods, that
    • that he originated from the gods. This apprehension of spiritual
    • eternal life, for we come from God and God will take us to Himself
    • creed, maintained that this contained the true knowledge of the God of
    • racial Divinities, the Jewish people believed their God to be the God
    • forsaken God, had become unchristian, because a situation which had
    • as a God, were also making sacrifice to him. The Christians could do
  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • IIITHE DEATH OF A GOD AND ITS FRUITS IN HUMANITY
    • mankind has originated from a common Godhead and that a primeval
    • the impulse of a god Who had endured all the sufferings and agonies of
    • infinitely harder for a god than for an ordinary human being.
    • was to rebel against the upper gods. He wanted to vanquish his
    • opponents, not to set men upon a downward path. The progressive gods,
    • the upper gods, and Lucifer with his hosts of the lower gods of
    • of earthly evolution, man was dragged into this warfare among gods. It
    • was an issue that the gods in the higher worlds had to settle among
    • the gods had to create the balance; humanity had to be lifted upwards
    • god. This deed of a god must be understood in all its truth and
    • something had not taken place from the side of the gods, the whole of
    • gods: it was necessary that One from among them should descend and
    • from this death of a god streams the power which also radiates into
    • Lucifer's deed has ensnared them. A god had to die on the physical
    • spectators of an affair of the gods. No wonder that physical
    • But the fruits of this deed of a god which had perforce to be
    • mankind could come forth only once from the bosom of the Godhead, so
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • of which the gods had said nothing! And why?
    • equally an affair of the gods. Through the Event on Golgotha, the gods
    •  “that a god has passed through the Mystery of Golgotha.
    • god had lived through a human destiny and had thereby united Himself
    • the gods in their own realm — was proclaimed over and over again
    • among the gods who, until the Mystery of Golgotha, possessed no wisdom
    • is required to repeat from some catechism, ‘God is all-knowing,
    • to-day to penetrate into the wisdom of the gods. But this must happen.
    • The divine Beings themselves added this wisdom which the gods acquired
    • founding of a new religion. With the Event of a god passing through
    • how a god shared the human destiny of birth and death. This revelation
  • Title: Festivals/Easter: Lecture VI: Easter: The Mystery of the Future
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    • influences of the old Nordic Gods and Beings are still perceptible in
    • ancient Nordic Gods who appeared to the Initiates in the Northern
    • of the ancient Gods — lies the first Germanic version of the
    • the Gods), were to be seen on the kiosks. These things are really
    • Nordic Gods and Divinities would be superseded by One yet to come.
    • the Mystery-truth underlying them, that the Nordic Gods would be
    • the significance of this ‘Twilight’ of the Gods was everywhere made
    • to-day the remembrance of those ancient Gods lives on in peaceful
    • intensely than anywhere else the ancient Gods are felt as living
    • realities, these Gods should be presented again in their Wagnerian
    • by that world of Nordic gods of which the legends tell. Odin, Freya,
    • man was still living with and among his gods. He believed not only in
    • — for he actually beheld the gods. There was no need for
    • in gods, for to him they were realities. But this immediate reality
    • lost. Man came forth from a life among the gods; to a life among the
    • gods he will again return. But he must be able to recognise them; he
    • must know that in very truth the gods are realities. When the etheric
    • living together with the gods. As he ascends again into the spiritual
    • of religion to tell them of the ancient gods, because they will again
    • be living among gods, they will find in Christ that source of strength
    • Maximum number of matches per file exceeded.
  • 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: Easter/Pentecost: Lecture III: The Pentecost of the World
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    • with the God of the universe when performing their acts of
    • image of the God was laid within a grave, and after a day or
    • two was taken from the grave again as a sign that a God
    • a Sun-God — was in the world, who would always raise men
    • spiritual realms in which the Sun-God also dwells. Look
    • Sun-God who insures to you immortality.”
    • world in which the Sun-God dwells. “Through birth,”
    • kingdom of the Sun-God; you have to find it again through the
    • Mysteries: Man alone knows birth and death. The Gods do not
    • that as God He should experience that which Gods had
    • This means: For the first time a God passed through human
    • concern of the Gods. The Gods decreed: One of us, the high
    • when the image of the God was laid within the earth in order
    • the God was felt in the souls of those who took part in the
    • the Christ not come to earth, had He remained God only on the
    • long as the Egyptians worshipped their Gods in Thebes, so long
    • temples of their Gods. So long as Zeus was worshipped in
    • among men on earth, because from their God He has become their
  • Title: Foundations of Esotericism: Contents
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    • consciousness: seven appertaining to man, five to the creative gods.
    • beings able to sacrifice themselves; 7. The actual gods. Heart and
    • Dionysius the Areopagite and his teaching about the Gods. The
    • Beings — Jehovah as the God of the descending Kama-principle;
    • national morality. Michael's battle against the God Mammon in the
  • Title: Lecture: Foundations of Esotericism: Lecture I
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    • consciousness: seven appertaining to man, five to the creative gods.
    • stages. They are those of the Creators, of the creative Gods. These
  • Title: Lecture: Foundations of Esotericism: Lecture V
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    • when God revealed himself in the light. In the burning thorn bush,
  • Title: Lecture: Foundations of Esotericism: Lecture VI
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    • beings able to sacrifice themselves; 7. The actual gods. Heart and gall.
    • These have a more god-like or deva-character. Beings whose nature is
    • more adapted to receiving have a more element[al] character. God-like
    • that it is possible to mention, is that of the Gods themselves.
    • Thus we have seven ranks of beings: Firstly the Gods, secondly Pitris,
  • Title: Lecture: Foundations of Esotericism: Lecture VII
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  • Title: Lecture: Foundations of Esotericism: Lecture VIII
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    • sign of the Ram, or Lamb; hence he calls himself the Lamb of God.
  • Title: Lecture: Foundations of Esotericism: Lecture XI
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    • he is in very truth god-forsaken. When he came forth from the astral
    • world the Gods forsook him. In the physical world he had to learn to
    • strings of the Gods; they still had to guide him. In so far as man
    • today is still a soul being, the Gods still live in him. Here freedom
    • This ebb and flow of wishes proceeds from within. Here it is the Gods
    • this is the world of wishes. Everything which the Gods in the Astral
    • by the Gods, the Devas. Because this is so man must dream and sleep.
  • Title: Lecture: Foundations of Esotericism: Lecture XII
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    • temple contains the statue of a god.
  • Title: Lecture: Foundations of Esotericism: Lecture XIII
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    • Dionysius the Areopagite and his teaching about the Gods. The
    • At the present time it is very difficult to speak about the Gods or
    • towards religion and still believe in the Gods, no longer have any
    • relationship to the Gods, to beings, that is to say, who are exalted
    • time, this living connection with the Gods has been lost. It makes
    • materialism or whether he speaks about the Gods in a more or less
    • Instruction about the Gods was first systematised by Dionysius the
    • by word of mouth. The teaching about the Gods was also given in this
    • This teaching about the Gods, as given by Dionysius, encompasses three
    • the Primal Beginnings or Archai. ‘In the Beginning God created the
    • heavens and the earth.’ This means: The God of the Beginnings, who
    • Dionysius who formulated the teaching about the Gods. The Church
    • the Gods. After death the human being first goes through Kamaloka, the
    • Devas. Now he is to some extent Godforsaken. Only in the part
    • that is not Godforsaken do the Devas still work within him. The Chela
    • given back. It is ‘Theosophy’ in as much as the Gods themselves were
  • Title: Lecture: Foundations of Esotericism: Lecture XIV
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    • longer has as personal possession what the gods had worked into his
    • Moon Isis, the Goddess of Fertility. Isis is the soul of the Moon, the
  • Title: Lecture: Foundations of Esotericism: Lecture XV
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    • in the world around thee. The Gods have raised thee out of the mineral
  • Title: Lecture: Foundations of Esotericism: Lecture XVII
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    • the Unknown God, and in theosophical literature the first Logos.
  • Title: Lecture: Foundations of Esotericism: Lecture XIX
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    • Beings — Jehovah as the God of the descending Kama-principle;
    • plane in the duality of the sexes. The God who brought about
    • him the Moon God; he is rightly called the God of Fertility. He caused
  • Title: Lecture: Foundations of Esotericism: Lecture XXII
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    • the Gods and create for ourselves immortal bodies. The Chela, who
  • Title: Lecture: Foundations of Esotericism: Lecture XXIII
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    • a certain way. The leader of this whole progression is the God who in
    • the Hebraic tradition is called Jahve; Jehovah. He was a Moon-God. He
    • represents that God who endows beings with the possibility of physical
    • God, be able to incarnate.
  • Title: Lecture: Foundations of Esotericism: Lecture XXIV
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    • Moon god, killed Baldur with the mistletoe, the Moon plant. So we find
  • Title: Lecture: Foundations of Esotericism: Lecture XXV
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    • God will be possible.
    • away from the true knowledge of God. They are the bearers of egoism
  • Title: Lecture: Foundations of Esotericism: Lecture XXVI
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    • What was it then that caused the Gods to have as their aim just this
    • beings. Slowly men developed as thoughts of the Gods.
    • a battle would have arisen between him and the old Gods.
    • why a Sun God had to come, a higher being than Lucifer. There still
    • the way to the Gods one needs Mercury, the Divine Messenger. He is the
    • evolution. It will become solid when the God Mercury has fulfilled his
    • human being, when he emerges from it, will have become a God and will
  • Title: Lecture: Foundations of Esotericism: Lecture XXVIII
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    • of the Godhead to pass through him and illuminate objects. The human
    • being was the mediator for the Godhead. The latter wished by means of
    • through the human being the Godhead had no need of light, because the
    • upon the face of the deep, and the spirit of God brooded on the face
    • form and light became necessary. God said: ‘Let there be light and
    • element separated off. God said: ‘Let the dry land appear.’ Before
    • when God said: ‘Let there be Light.’ The Earth began to densify. Light
    • The god had lost his previous body and created for himself a new one
  • Title: Lecture: Foundations of Esotericism: Lecture XXIX
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    • national morality. Michael's battle against the God Mammon in the
    • the god Mammon.
    • Mammon is, on the one hand, the god of
    • progress. On the other hand one sees in this god Mammon the creator of
    • in earlier times, are brought about by the god Mammon.
    • hindered, held back by what the god Mammon brings about. We find two
  • Title: Lecture: Foundations of Esotericism: Lecture XXX
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    • It is the old food of the Gods, the first form of nourishment on the
    • Dionysos). A wine-god even appeared.
    • create his nourishment. Now he takes what the Gods have created for
    • from his own wisdom, from the God within him, so far does he also
  • Title: Lecture: Foundations of Esotericism: Lecture XXXI
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    • above all the primal unity of the Godhead, as in the case of the
    • Second Sub-Race. With the Persians therefore a whole company of Gods
    • makes it appearance; not characteristics of one God, but a plurality
    • of Gods; because the world, if not regarded as illusion, but as
    • reality, presents a plurality, a multiplicity. The Gods which were
    • necessarily have to decline. There the Twilight of the Gods was taught
    • invulnerable by the One who bore the cross. With Siegfried the Gods
    • reach their downfall, the Northern Gods approach their end (Twilight
    • of the Gods). This gives the Northern saga its tragic note, for it not
    • only points to the past, but to the Twilight of the Gods, to the time
    • Northern Gods. Thus in what was still symbolic form, the battle of St.
    • man to the invisible God, who dwells within. Isra-el: El means the
    • goal; Isra = the invisible God. Until then God was visible, whether it
    • Persians, whether the God who had his body in the stars, in the
    • Universe: This God was experienced as something visible.
    • knowledge of God in the stars to the knowledge of man. Joseph was
    • knowledge of God in the stars was led over into the personal.
  • Title: Foundations of Esotericism: Schematic Survey of the Stages of World Evolution
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    • form; he will be a god-like human being and possess an
  • Title: Foundations of Esotericism: Notes
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    • god of fire and the forger of metals. He limped because
    • Blavatsky calls Jehovah a Moon God. Secret Doctrine.
    • teaching of predestination. The teaching of God's
    • Siegfried and the Twilight of the Gods
  • Title: Lecture I: Human Questions and Cosmic Answers
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    • gods.”
    • were sent back to earth by the gods through the rays of light from the
  • Title: Initiation/Passing Moment: Lecture I
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    • to do with the senses and is the most material. Demeter, the Goddess,
    • (man and woman), so far removed from the God he had come to fear, and
  • Title: Inner Nature of Man: Contents
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    • is the religion of the gods. All this exists in the dimension of
    • between Lucifer and the gods. And the human ideal is thrown out from
    • Threshold protects us, but the gods hide from us. Our present
    • existence has been lent us by the gods. They rule the inner soul
    • against the gods, serves their designs; because if he had his way,
    • depends on spiritual creative power. Most philosophers admit God the
    • but by Himself. God the Father we find in life and nature. Christ is
  • Title: Inner Nature of Man: Lecture 1: The Four Spheres of the Inner Life
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    • full understanding: Of a truth man is born from God:
  • Title: Inner Nature of Man: Lecture 2: The Vision of the Ideal Human Being
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    • is the religion of the gods. All this exists in the dimension of
    • between Lucifer and the gods. And the human ideal is thrown out from
    • Threshold protects us, but the gods hide from us. Our present
    • existence has been lent us by the gods. They rule the inner soul
    • the creative activity of the Gods is the Ideal Man. That Ideal Man
    • the mind of the Gods. This is the religion of the Gods.
    • existence there rises before the Gods the temple which presents the
    • disregard it, that this most sublime Ideal Man, the goal of the Gods,
    • above, it is impossible for him not to see the aim of the Gods, for
    • before one, it stands there of itself, it is the goal of the Gods and
    • ‘Thou art accepted ever more and more by the Gods; the Gods
    • depths of the soul itself. Now, while being instructed by the Gods,
    • The Gods have meant well by us;
    • have so far acquired in life. The strength given us by the Gods is
    • follow these Gods; thou canst now allow all that thou art, to enter,
    • as it were, into the forces the Gods have given thee; thou canst go
    • into the spiritual worlds, for the Gods have given thee a very great
    • Gods who lead man towards his ideal, the Gods who adhere to the
    • religion of the Gods. The result of this fight is that the archetypal
    • imperfections and remain in the spiritual world. The Gods of
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  • Title: Inner Nature of Man: Lecture 3: The Senses and the Luciferic Temptation
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    • against the gods, serves their designs; because if he had his way,
    • of the religion of the Gods and that all the Spiritual Beings
    • in man. God thinks in man.’ Just as at the present time, in our
    • the pictures from the spirit-worlds appeared to them, ‘The Gods
    • ‘In me the Gods think.’ But the necessity arose in human
    • visions, the thoughts of the Gods in man, ceased. The phantom-like
    • Gods. The Divine Being regarding whom it was said that He thought
    • something of the utmost importance. When the Gods create a new form
    • Godhead, restored to man the power whereby he was conscious of God —
    • the Being whom the Godhead has brought to birth as the principle of a
  • Title: Inner Nature of Man: Lecture 4: Wisdom in the Spiritual World
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    • depends on spiritual creative power. Most philosophers admit God the
    • but by Himself. God the Father we find in life and nature. Christ is
    • the content of the religion of the Gods, and that we have to strive
    • our next incarnation, through the good Gods, without being conscious
    • development, and his approach to the ideal of the Gods — the
    • the wisdom we find there. The goal of the Gods is reality in form.
    • God — there are, of course, philosophers who have sufficient
    • Divine Being more closely, this God of the philosophers, we find that
    • it is approximately the God called in the Hebrew, or rather, the
    • Christian religion ‘God the Father’. Thus far do the
    • can arrive at Divinity, but it is God the Father.
    • philosophy, can lead nowhere but to a monotheistic Father-God.
    • The difference is, that the Father-God can be found through
    • manner; namely, that the relation of this other God, Christ, to the
    • Father-God is understood as the relation of the Son to the Father.
    • obvious,’ says Lotze. He means that one God cannot be the son
    • this important fact is presented to us in the symbol of God the
    • Father and God the Son: this important fact, that the Christ is added
    • to the Father-God, as a free creation, as a creation which does not
    • creates, gives freely. For this reason we can never arrive at God the
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  • Title: Inner Aspect of the Social Question: Lecture I
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    • anyone if he realises that all the generations of the gods, all the
    • has fallen on mankind ... why have the gods thrust mankind into such
    • an appalling disaster! Why did the gods not lead men clear of it, for
    • when the gods, in accordance with their primary purpose, may not
    • will. Truly, the gods dwelt in men. To-day, however, they dwell in
    • following way. In ancient times the gods had a certain task with
    • sense we may call the gods) stand in a different relationship to
    • Once, the gods came in
    • men's help. To-day it is men who must seek out the gods; by their own
    • inner activity they must raise themselves to the gods. The human
    • being must reach such a relationship to the gods as to achieve his
    • because the conscious purpose of the gods was working in them. Human
    • with powers capable of raising them into the sphere of the gods, so
    • Because in earlier times the gods were directly concerned with the
    • social organism, wherein the activity of the gods in other men can be
  • Title: Inner Aspect of the Social Question: Lecture II
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    • imagine itself to be God-given ... the truth to which all religious
    • to God the things that are God's.” Faced with the pretensions
    • was a well-founded belief, for Jehovah, the God of this people, had
    • and only God. In the time before the Mystery of Golgotha this was a
    • mentality is that every nation wants to set up its own national god
    • that no distinction is made between this Christ and God in general
    • — the Father-God, in the sense of the Gospels.
    • Christ? It could apply just as well to the Jehovah-God. For this
    • can come to the God whom we have identified with the
    • Jehovah-principle. Not to find the Jehovah-God is nothing else than a
    • sort of illness in mankind. To deny God, to be an atheist, means that
    • healthily cannot be a denier of God, for it is merely laughable to
    • should speak in Harnack's style of the God who may equally well be
    • the Jehovah-God, and is in fact nothing else, but so that it may be
    • known: Christ is the God for all men. We shall not find Him if we
  • Title: Inner Aspect of the Social Question: Lecture III
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    • less as the realisation of God on earth. Fritz Mauthner says: the
    • The character in Anzengruber's play, who denies God, illustrates
    • this; it is specially emphasised that he denies God by saying:
    • “As truly as there is a God in heaven, so am I an
    • there is a God in heaven, so am I an atheist!
  • Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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  • Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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    • about finding the God within. But people who talk in this vein have
    • ‘Friend of God from the Oberland.’] By what means did
  • Title: Macrocosm/Microcosm: Lecture 10: Transformation of Soul-forces and Stages in the Evolution of Physical Organs. Reading in the Akasha Chronicle.
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    • alter his bodily constitution. If a God descends he has to appear in a
    • were asking what God was doing before he created the world, by saying
    • that God was busy cutting rods for futile questioners, nevertheless
  • Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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    • bestowed by God himself. “God breathed into man's nostrils the
    • May God's protecting ray of blessing
    • To spread God's strength
    • To work God's will.
  • Title: 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 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: Cover Sheet
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    • The God Within and the God of External Revelation
    • THE GOD WITHIN AND
    • THE GOD OF EXTERNAL REVELATION
  • Title: The Ego: Contents
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    • The God Within and the God of External Revelation
    • 2. The Education of Humanity. The God within and the God of external
  • Title: The Ego: Preface
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    • The God Within and the God of External Revelation
  • Title: The Ego: Lecture 1
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    • The God Within and the God of External Revelation
  • Title: The Ego: Lecture 2
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    • The God Within and the God of External Revelation
    • said to himself: I am thankful to the God Who reveals Himself to me
    • within. I turn my gaze away from outside, and the God becomes present
  • Title: The Ego: Lecture 3
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    • The God Within and the God of External Revelation
    • which one felt the responsibility that GOD should speak from out of
    • the Baptist, and said: Here is the angel of God. One would only have
  • Title: Bridge between the Ideal and the Real: Lecture I
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    • of the ancient Hebrews regarded Jehovah as the Moon-God, as a
    • “Freedom of Man,” “The Gods of
  • Title: Bridge between the Ideal and the Real: Lecture II
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    • essentially in a demonology. The Gods of the ancient
    • continued the world straight up to the Gods. How close the
    • Greek felt his world of the Gods to the world of Man.
    • were a consequence of a copy of the Deeds of the Gods. The
    • place of the individual Gods, — the Christians called
    • Gods there now appeared abstract, metaphysical concepts, a
    • structure, was lost. First the Gods, later the metaphysical
  • Title: Lecture: Greek and Germanic Mythology: Lecture I - The Prometheus Saga
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    • sons of the ancient Greek god Uranus and his wife Gaia. Uranus means
    • Further, we are told that the gods, with Zeus at their head, then
    • caused Hephaestus, the god of the smiths, to make a statue of a woman.
    • gifts of the gods, except one, were showered upon humanity. They
    • secret, although Zeus sends to him Hermes, the messenger of the gods.
    • By the three generations of gods — Uranus, Chronos and Zeus
    • ruler of the second generation of gods from the middle of Lemuria
    • as in fact were all the Greek gods.
  • Title: Lecture: Greek and Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • twofold nature (it stood under the sign of the gods Ormuzd and
    • He is led by the goddess Pallas Athene into his house and to his wife,
  • Title: Lecture: Greek and Germanic Mythology: Lecture III - The Sigfried Saga
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    • God’ by his own people as well as by the Europeans, was an initiate
    • man-become-god. In the north we encounter the divine man — the
    • god to man; and while the southern sub-race developed further,
  • Title: Lecture: Greek and Germanic Mythology: Lecture IV - The Trojan War
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    • represented by his marriage with the goddess Thetis — the
    • plane, with the goddess of water, the goddess of the sea.
    • indicated in the saga, where we are told that all the gods were
    • present at the marriage of Peleus with the sea-goddess Thetis —
    • except one, a goddess who hitherto had had no influence on the earth,
    • with kama occurred. Now on the physical plane the goddess Eris, the
    • goddess of discord, begins to be active. She tosses an apple, discord,
    • apple is said to be the Eris apple. The three goddesses, Hera, Pallas
    • divine soul — disagree among themselves, for the three goddesses
  • Title: Lecture: Lecture I: Occult Signs and Symbols
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    • Godhead. Through the fact that this tone sounded into world space,
    • “And God
  • Title: Lecture: Lecture II: Occult Signs and Symbols
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    • God that should express or mean this or that. Something much deeper
    • House of God was to receive quite definite soul impressions. When one
    • the columns rise as trees rise in a grove, such a House of God works
    • bred that were searching for an inner union with the godly forces of
  • Title: Lecture: Lecture III: Occult Signs and Symbols
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    • unity of God in the universe. God is indicated by the number one. We
    • number for God, and also the three. The one who sees the world as a
    • Godhead. From what, then, do things arise since ideas are new
    • fourfold beings, they would be constantly directed by the gods
    • God is separated from Him and becomes manifest, the remainder exists
  • Title: Lecture: Lecture IV: Occult Signs and Symbols
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    • forerunners of mankind, the gods, were gifted with an organ with
    • beginning was the Word, and the Word was with God, and a God was the
    • teaching, one says that one searches for God within one's self. But
    • those who would find God must look for him in his works that are
    • a message of the activity of God. Men will extend their beings, as it
    • Deo Nascimur, out of God I am born.
    • born out of God, so, in the sense of esoteric wisdom, we die in
  • Title: Spiritual Hierarchies: Synopses
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    • godhead of all, namely the Trinity. Seraphim receive the ideas of the
    • are the only beings that have the direct light of God, and have had
    • it from the beginning. The second Hierarchy see God only in His
  • Title: Spiritual Hierarchies: Lecture 1
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    • ancient inhabitants of Europe said in their myths about gods and
  • Title: Spiritual Hierarchies: 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, Soul, Spirit: Preface
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    • theosophy, a God-wisdom such as was sought with profound devotion and
    • attainment of communion with God by isolated, surpassing pioneers
  • 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: Synopsis of Contents
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    • ‘Blessed’ means ‘God-filled’. The Beatitudes.
  • 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
    Matching lines:
    • 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: Secrets/Threshold: Words of Welcome
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    • from the Father God above, as the Eastern church has it, or
  • 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: Foreword by Stewart C. Easton
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    • the evil god of the Aztecs some 1300 years later that the two names
    • must be regarded as the same. This evil god (Uitzlipochtli or
    • different name to the evil god and says nothing here of the
    • of their god man of the period of the Mystery of Golgotha into an evil
    • god of war. In addition, over the same period the tearing out of the
  • Title: Inner Impulses: Introduction by Frédéric Kozlik
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    • teutl (e is the vowel preferred by modern scholars) god, or
    • teteuh, gods, in the categorical meaning of the term.
    • “First Chapter, which telleth of the highest of the gods
    • “Second Chapter, which telleth of the god (teutl) ...” (Sah. I).
    • the god (in teutl) deign to hear ...” (Sah. XII).
    • of the gods. Such a process extending over thousands of years seems
    • “First Chapter, which telleth of the highest of the gods whom
    • at the same time the god of a paradise that is fervently desired. As
    • keep the god.” (Sah. III).
    • “Third Chapter, which telleth of the god named Tezcatlipoca ...
    • he was considered a true god ...” (Sah. I).
    • “... even as an only god they believed in him ... he was
    • By contrast with Uitzilopochtli who was both god and man,
    • Tezcatlipoca is a real, veritable god, a clear confirmation of
    • “Fifth Chapter, which telleth of the god named Quetzalcoatl. ...
    • great wizard. ... This Quetzalcoatl they considered as a god; he was
    • thought a god. ... And the Toltecs, his vassals, were highly skilled.
    • Tlaloc — represents Tlauizcalpantecutli, the god of the
    • — shows Quetzalcoatl emerging from the mouth of the god of the
    • Wind as the planet Venus. And as the Wind god is Quetzalcoatl himself
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  • 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
    • Maximum number of matches per file exceeded.
  • 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: Social Future: Appendices
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    • gods, because decisions on capital transfer intended for productive
  • 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.
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    • 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: Introduction
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    • principle, the “image and likeness of God.” Thus the perfection
    • all creatures to return to God.”
    • man-centered instead of God-centered, spiritual awareness withered and
    • in the West, has no room for God, the soul, immortality, freedom, or
  • 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: Contents
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    • “The God of the Alpha and the God of the Omega”
  • 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.
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    • 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: Cover Sheet: Man in the Past, the Present and the Future
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    • Translated by E. Goddard
  • Title: Contents: Man in the Past, the Present and the Future
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    • their activities. The good gods and their opponents. Medicinal
  • 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: The Cycle of the Year: Foreword
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    • age-old connection with the creating God or gods, who fashioned both
    • always their intention. The “gods” have set “man”
  • 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: Decline and Re-edification
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    • when a goddess addresses us from the stage one can hardly believe
    • the elemental world. Does modern art, like a child of the gods,
    • that the gods have taken in creating works of art after their own
    • It is as if the gods have turned
  • 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: Poetry/Speech: Notes by the Translators
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    • Godmanhood, trans. P.P. Zouboff (
    • God's body, the matter of Divinity, permeated with the beginning of
  • Title: From Jesus to Christ: Lecture I: Jesuit and Rosicrucian Training
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    • Maximum number of matches per file exceeded.
  • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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.
    Matching lines:
    • 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
    Matching lines:
    • 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: Summary
    Matching lines:
    • within him, he was able to visualise the presence of the God not only
  • Title: Education: Lecture I: Science, Art, Religion and Morality
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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: Foreword
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    • withdrawal of the gods from man.
  • Title: Lecture: Inner Nature of Music: Lecture III
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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: Synopsis
    Matching lines:
    • 2:28 Then took he him up in his arms, and blessed God, and said, \
    • lineage extending back to Adam, who is himself ‘born of God’.
    • 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. \
    • 16:15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. \
    • 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. \
    • representatives of Mammon, the god of hindrance. What Buddha brought
  • Title: Gospel of Luke: Lecture One
    Matching lines:
    • ‘Intuition’, i.e. ‘to dwell in the God’ is
  • Title: Gospel of Luke: Lecture Two
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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: Synopses of Contents
    Matching lines:
    • currents. The Gods are reflected in the crystals. Our soul should be
    • pupils. Brunetto Latini received the revelation of the Goddess Natura
    • man” within us. The Messenger of the Gods — Mercury
  • 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
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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: Synopses of Contents
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    • currents. The Gods are reflected in the crystals. Our soul should be
    • pupils. Brunetto Latini received the revelation of the Goddess Natura
    • man” within us. The Messenger of the Gods — Mercury
  • 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
    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: Introduction by Marie Steiner
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    • deeds of mankind, the deeds of the gods were all inscribed in
  • 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: Contents
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    • reverence which leads to devotion to God. Strength with regard to future
    • of a serious and dignified human concern. Conscience is the voice of God in
    • necessity, there is God”. Similarly, Richard Wagner seeks to give
  • 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: Forward
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    • surfaces might well be an organ for the speech of the Gods;
    • the dwelling place of the God, and in Gothic times the house
  • 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: Contents
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    • The Envy of the Gods — the Envy of Human Beings
    • and the saying from Antiquity about the envy of the gods.
    • gods’ encounter and understand one another. The envy of
    • luciferic and ahrimanic gods. The deed of Golgotha by the
    • God capable of supreme love. What was once the affair of
    • gods and human beings becomes in the age of freedom the
    • statue of the goddess at Ephesus ? the statue of the
  • 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: Christmas Conference: Three English Versions of the Verses
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    • In the I of God.
    • Where the eternal aims of God
    • In God's own I
    • Out of the Godhead is created mankind.
    • Where the eternal aims of the gods
    • God-given light,
    • Within God's I
    • Where the eternal aims of Gods
    • Godly Light,
  • Title: Christmas Conference: Inside Dust Jacket
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    • details, is a service of the gods, a divine service.
  • 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: Preface
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    • human being, the soul, the concept of God, and Christianity in the theosophical
  • Title: Spiritual Teachings of Soul/World: Contents
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    • The Nature of God from the Theosophical Standpoint
  • 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: Novalis: Hymns to the Night
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    • gods and their home. From eternal ages stood its mysterious
    • their destroying fury against the new, glorious race of gods,
    • abyss was the lap of a goddess. In crystal grottos revelled a
    • Youth-abundance — a god in the grape-clusters — a
    • loving, motherly goddess upgrew in the full golden sheaves
    • fairest of the god-ladies — Life rustled through the
    • The gods themselves no counsel knew nor showed
    • forsaking his childhood, struggled the growing man. The gods
    • was the Light the abode of the gods, and the heavenly token of
    • — into it the gods went back — and fell asleep, to
    • awoken in new Godlike glory; he clomb the limits of the
    • Is the face of God.
    • God still showed himself,
  • Title: Temple Legend: Contents
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    • Christian principle of the equality of man in the sight of God and
    • the children of God (Abel-Seth Sons). The aim of the Rosicrucians, as
    • the Sons of God (descendants of Abel-Seth) and the Sons of Man
    • Sons of God, the servants of the Ark of the Covenant. Solomon's Temple,
    • God-bestowed living forces. The sign of the Cross. The Holy Grail as
  • 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
    Matching lines:
    • 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: Introduction to the Third English Edition
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    • through God's grace, involving Imagination, Inspiration and Intuition
    • then will God go forth anew into the creation’ (R. W. Emerson, tract on
    • the gods of the planets beyond’ (lecture Dornach, 2.12.22, in The Inner
    • ‘When the human being became a personality, God also had to become a
    • edited by J. Godwin (Inner Traditions, Rochester, Vermont 1989). Lauer
  • 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: Three Streams: Lecture I: The Lower Three Human Members and the Spirits of Form
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    • not say so — that Lucifer is his God. The assertion that the
    • not in words: Lucifer is God.
    • declaring Ahriman to be his God.
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • have received from the very lips of the Gods. But men were threatened
    • possible for anything to be said to man by way of the Gods, because
    • themselves as sons of God; that is, they considered themselves
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • soul: “God be with you,” “It is God's will,”
    • himself belongs: Consider the Christians' God and then reflect
    • look up to your Gods, who are demonic beings, and really put
    • And of the God whom the Christian acknowledges the demon will say
    • — though with fear: “That is the God who now
    • the Mystery of Golgotha are approximately these: The Son of God is
    • God has died; this is easy to believe because it is foolish.
    • It is credible, perfectly credible, because it is foolish. Thus: God's
    • Golgotha. He says: The Son of God is crucified.
    • continue: “The Son of God has died. This is perfectly credible
    • because it is foolish.” The Son of God has died; it is quite
    • characteristics as a direct continuance of the working of the God
    • at least, as the Jahve-outlook was properly understood. The God of
    • Abraham, the God of Isaac, the God of Jacob, signified the continued
    • blasphemy. A God as conceived by the majority of people, a God who
    • — according to the usual telling of the story — a God who
    • but in the way usually described, would be no God of the heights. And
    • to attribute this ambition to God is blasphemy. Only when we come to
    • of the Godhead. As I have explained, the error we have been talking
    • seeing God in us. It is also false to say: I am a quite high being, a
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  • Title: Three Streams: Lecture IV: Consciousness Soul and Scientific Thinking, Sorat and 666
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    • the Gods as ghosts, and later took the ghosts to be realities. Not
    • to represent the Gods, to-day they are invented to represent the
    • all that the other gods, whom I oppose, wish to give him only in the
    • a knowledge and a culture which the primal gods had intended for men
    • the being who hoped to intervene in 666 was to make himself God. He said:
  • Title: Three Streams: Lecture VI: Augustus and the Roman Catholic Church, Rhetoric, Intellectual Soul and Consciousness Soul
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    • acquired intelligence and when the cults of the Gods had arisen
    • Gods. There were great rituals then, full of significance, designed
    • Gods and of blissfulness through the Divine, It was this experience
    • rituals, intended to lead the soul to a consciousness of God. This
    • of all the sacred symbols spread out over the world by the Godhead,
    • the Godhead puts man to the test. If man is able once more to do his
  • Title: Three Streams: The Epistle of Barnabas
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    • ordinances of God are great and rich unto you, I rejoice with an
    • then speaketh He to us; The sacrifice unto God is a broken heart,
    • and the glory of God shall environ thee.
    • shalt thou cry out and God shall hear thee; while thou
    • of God, offer resistance, that the Black One may not effect an
    • let us become a temple perfect unto God. As far as in us lies,
    • let us exercise ourselves in the fear of God, [and] let us strive
    • souls, though He was Lord of the whole world, unto whom God said
    • Himself to be the Son of God.
    • God came in the flesh to this end, that He might sum up the
    • this end therefore He endured. For God saith of the wounds of His
    • saith the Lord God; enter into the good land which the Lord swear
    • Lord my God and be glorified? I will make confession unto Thee
    • God, being Lord and future Judge of quick and dead, suffered that
    • His wound might give us life, let us believe that the Son of God
    • that He was the Son of God.
    • God.
    • God. Who is he that desireth to live forever, let him hear with
    • saith unto them; Thus saith the Lord your God (so I find the
    • it is not a commandment of God that they should not bite with
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  • Title: 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: Chance, Necessity and Providence: Cover Sheet
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    • Providence and government of God. 4. Necessity
    • gratitude. The objective world is what the gods have
    • forgotten in order to have ego consciousness, so the gods need
  • Title: Chance, Necessity and Providence: Cover Sheet
    Matching lines:
    • Providence and government of God. 4. Necessity
    • gratitude. The objective world is what the gods have
    • forgotten in order to have ego consciousness, so the gods need
  • 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:
    Matching lines:
    • 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: Christ/Human Soul: Synopsis
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    • The choice of the multitude. Moses and Christ. The Jews could see God
    • in nature but not in themselves. The Will of God shown in the elements.
  • Title: How Can Mankind Find Christ Again?: Lecture 1: The Birth of Christ in the Human Soul
    Matching lines:
    • 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
    Matching lines:
    • 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
    Matching lines:
    • 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)
    Matching lines:
    • 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: Community Life: Resolving the Case
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    • they shoved aside the old gods and the sources of their strength.
    • old gods dead? Outer life the only thing that mattered? Our soul's vital
  • Title: Human History: Lecture I: The Relation of the Human Being to the Supersensible Worlds
    Matching lines:
    • need to penetrate in yourself, then you experience God, then
  • Title: Human History: Lecture II: Death and Immortality
    Matching lines:
    • 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: Contents
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    • Siegfried and the Twilight of the Gods
  • 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 godh